Sighs of the conflict: Impact, coping mechanisms and rebuilding of lives in Dang

Original Nepali version by Shree Ram Chaudhary and Bhagi Ram Chaudhary,
Translation by Purna Chaudhary, Sabina Bhattarai and Shila Khulal,
Edited by Simon Robins

Table of contents

Foreword
Preface
Acknowledgement

1 Introduction

2 Dang District
2.1 Location and history
2.2 Conflict in Dang
2.3 Incidents in Dang

3 SEED – Youth awareness and conflict transformation
3.1 Establishment of SEED
3.2 Activities of SEED
3.3 Learning from conflict victims
3.4 Threats to work during conflict

4 Stories of conflict victims
4.1 Unfortunate Minas
4.2 Chhali’s wish
4.3 Meghi’s pursuit
4.4 Binita’s plea
4.5 Sita’s struggle
4.6 Sita Ram on way to non-violence
4.7 Sabitra’s loyalty

5 Conclusion

6 Recommendations

Afterword: Following publication of the Nepali edition of “Sighs of the conflict”

Foreword
Where it is a prerequisite for social transformation violence may be necessary, but this is unlikely to be accepted by those injured and victimised in conflict. Shree Ram Chaudhary has created this book documenting incidents of violence and grief from the Deukhuri valley, Dang: these stories are those of families unconnected with the parties to the armed conflict, but who became their victims. The book discusses the fate of 12 Dalits killed by the army while looking for timber in a local forest to build electricity poles. It talks about the indigenous Tharu families murdered by security forces while bringing the annual harvest home. The book also talks of the villagers who were brutally killed without cause by security forces while they were preparing buffalo meat for a feast day.

We get a heartbreaking sense of the conflict from the story of Radha Nepali who committed suicide following the murder of her innocent husband by the security forces, leaving her 10 year-old daughter and one year-old son behind. These are the innocent, powerless victims, caught in a fight between those with power. How did these families manage to survive, even after the death of the heads of their families? The stories told here, from a handful of people from Dang, reveal the pain, struggle and pathos of all the victims of Nepal’s conflict.

Following the peace agreement between the Maoists and the government, the bloodshed has now stopped. The dominance and cruelty of those with guns has ceased. Those political leaders who defended the use of force say they have changed politically and ideologically. The Maoist supremo Prachanda reiterates that the phase of armed conflict has come to an end; both Maoists and the Government agree that the nation has entered a new era. We hear claims from both sides that Nepal could become a new Switzerland or Singapore, setting an example to the world through new political strategies. We still don’t know if the children orphaned by the conflict dream of Switzerland and Singapore, but I personally feel the Government should protect these children from cold; at least provide them with sweaters to cover themselves, and make provisions to wipe their running noses and prevent them from hunger and disease. This is also the request of ‘Sighs of the conflict’. Thank you.

Dambar Chemjong
Sociology and Anthropology Department
Tribhuvan University, Kirtipur
November 2006

Preface
Maoists attacked Ghorahi, the headquarters of Dang district, on 23 November 2001. Three days later a state of emergency was declared throughout the country and curfew imposed in Dang. Although the emergency was later withdrawn, the curfew in Dang continued for four and half years. This book has its origin in the documentation of typical incidents that occurred during this period. However, this book makes no claim to completeness; it has merely noted incidents that occurred in the areas where the Society for Environment Education Development (SEED) was working, and these have been recorded based on the responses of local people.

This book has been prepared in collaboration with workers from the area, children of conflict victims, youth and women: during the study all members of the study-group gained the confidence to try their hand as writers. I have the hope that after the publication of this book all victims will similarly feel able to tell their stories more freely. This book will also allow people to understand the work and activities of SEED.

Since this is the first attempt at such a project, the study team has been under extreme pressure, but their hard work and patience have paid off and they have succeeded to get this book published. I would like to thank team leader Shree Ram Chaudhary; my special thanks go to team members Amrita Chaudhary, Rekha Shah, Purna Chaudhary, Devendra Chaudhary, Apsara Pariyar, Man Bahadur Chaudhary, Santosh Chaudhary and the others. I am equally grateful to all who have told their stories in the book.

Similarly, I would like to express my gratitude to Niwano Peace Foundation, Japan, and its coordinator Ms Masako Tanaka for her support in making this publication a success. The foundation has helped us in all aspects: financial, conceptual and technical. Finally, I would like to express my sincere thanks to my dear friend Shree Krishna Sarbahari, who helped edit the document and provided valuable advice and suggestions. I look forward to continued support from all of these people in the future.

We at last have something to celebrate after 11 years of conflict: the peace accord signed between the Maoists and the government on 21 November 2006 has laid the foundation for lasting peace in the country. Let us hope the country never again faces such an emergency.

Bhagi Ram Chaudhary
Chairperson
SEED
Dang, Tulsipur

Acknowledgement
Whilst peace is at the heart of all civilisations, conflict has always been a means of social transformation. Since ancient times there have been conflicts, both big and small, that have led to changes in society; it seems to be an almost natural process that conflict becomes violent whenever injustice and tyranny take hold. Such positive conflict is unavoidable to achieve lasting peace and in practice ordinary citizens have the responsibility for transforming society through their own sacrifice. The contributions of such ordinary people however have been neglected in the writing of history: only the leaders and the parties involved in the conflict have been considered. Whilst history blows the trumpet of the powerful and of the victors, the blood and sweat of the common man are rarely taken into account.

To respect the contribution of ordinary people, SEED initiated the process of documenting the impact of the conflict. This publication aims to provide some modest motivation to future generations as to how they can consider the experiences they have lived through and tell their stories to the world.

The spirit of SEED is the voice of the people and its main objective is to advocate for the poor, Dalits and indigenous Janajatis. This is why we have tried to document their painful past in this book. Beyond this, the experience of women and children tormented by the conflict is given special consideration. This book tries to address the issue of ordinary people as the means of social transformation, even during the conflict. How did they gain enough courage to live peacefully and inspire others to maintain peace in such chaos? We have tried our best to incorporate such issues here.

Readers of this book will understand the terrible fate of the Tharus and Dalits of Dang during the insurgency. This book has been shaped by the stories of small children, women and youth; their journals, songs and paintings. All of those involved in the study have been empowered by the process of documentation.

With this book, I hope that we can change the preconceived notion that only the learned have the privilege to document their experience and to publish books. The experiences we had talking with victims and documenting their stories, including those of children and women, made us realise that we must continue such work for broader social gain. The presence of the victims themselves in the process of documentation made it easier for us to understand their experiences and sentiments and record them accurately. The victims also gained an ideas and skills on documentation.

Although SEED worked throughout the conflict, only now has it been able to make a contribution in documenting the impact of the conflict. The financial and technical support of Niwano Peace Foundation, Japan, and Ms. Masako Tanaka has made the documentation and this publication possible. We must thank them: without their support it would have been impossible to bring the inner voices of conflict affected women and children to public attention. Without their support, victims’ experiences would have been confined to notebooks and organisational records. I would particularly like to thank Amrita Chaudhary, Apsara Pariyaar, Man Bahadur Chaudhary and Santosh Chaudhary for their tireless efforts in the process of documentation.

I must also thank Krishna Sarbahari, who helped to edit this book despite his busy schedule. I am grateful to the renowned anthropologist Dambar Chemjong who spared valuable time to write the preface for this book.

In conclusion, I would like to express my sincere gratitude to all the women, children and the whole Dangali community, who directly and indirectly helped to make this endeavour a success.

Shree Ram Chaudhary
Team leader
People’s Documentation for Peace

Dang

1 Introduction
Background
History is dominated by stories of power, and is written by the powerful. There are many books related to conflict and its management, almost all published either by academics or those doing the fighting. They say little about the ordinary people caught up in conflict and fail to give us the perspective of those directly affected by conflict. Documentation of their experiences, outlook and reactions are crucial to understanding conflict, but this task is rarely undertaken.

In Nepal such an exercise has never been done. Now, after the conflict, it is important to record the experience of the poor, powerless and marginalized. This book, “Sighs of the conflict – Impact, coping mechanisms and rebuilding of lives in Dang” is an effort to do this.

Objectives
To share experiences and feelings in the style of peer-counselling
To document the daily activities and experiences of conflict victims
To record the conflict and its implications
To empower conflict victims.

Methodology
This book has been prepared through the use of participant observation, the journals of those affected by conflict, and by listening to victims’ stories. To authenticate reports, various books and other sources have been accessed.

This is not an academic work and so documentation was begun from our own locality using locally available means. Dang, SEED’s working district, was selected for the study for convenience; documentation was straightforward and readily supervised, and the area accessible.

No special study group was formed; the group comprised children, women, adults and older people from the selected areas. To add rigor and oversight, a team leader and volunteers were also assigned.

After the documentation procedure was finalised, volunteers were selected. The criteria of the selection were: he/she should come from the locality and, if possible, should be a victim who had passed School Leaving Certificate or intermediate studies. An orientation class for volunteers was organised on 29 July 2006 in Tulsipur. The coordinator of ‘People’s Documentation for Peace of Nepal’, Masako Tanaka, who inspired the study group, facilitated the session.

2 Dang District
2.1 Location and history
Dang district is located in the Mid West development region of Nepal, some 12 hours drive from Kathmandu. It lies between 213 and 2,048 metres above sea level and has an area of 295,500 hectares. Topographically, Dang comprises the Dang and Deukhuri valleys. Dang valley is situated between the Mahabharata and Churia ranges and Deukhuri between the Churia and Dudawa ranges. Geographically the district is divided into the Churia range of hills and the inner Tarai.

The district has 39 VDCs and two Municipalities. Total population is 462,380 with 228,958 males and 233,422 females. According to statistics, there are 147,328 Tharus, 105,146 Chhetris in Dang and 55,711 Magars. Other groups present include Brahmins, Dalits, Sanyasi, Yadavs, Thakuri, Muslim and Newars.

It is believed that Tharus lived in the region from the Stone Age. According to David Seddon, Tharus have occupied the area from around 300,000 years ago. It is also assumed that Dang derives its name from a Tharu king, Dangisharan, who ruled the area some five thousand years ago.

Dang is a district with a unique historical, economic, political, social and cultural identity. It is a fertile land and a major habitat of Tharus. Before 1912, when the new land management system came into operation, only Tharus were settled in Dang, but after the eradication of malaria they started migrating from the district. At this time Tharus owned 90 per cent of all land in the district. Later, non-Tharus started migrating to the district and the Government, and powerful local leaders captured land and enslaved Tharus: this is a major cause of the historical conflict in Dang. To win back their land the Tharus struggled hard for years and initiated efforts at a land revolution. Gumara Tharu, leader of the farmers’ movement, who famously said: ‘land belongs to those who plough and houses belong to those who scrub’ was shot dead by the then administration on 21 July 1960.

There is a long history of incidents of domination, oppression and exploitation of Tharus, who have been in revolt since Panchayat rule began; many sacrificed their lives fighting for their rights. However, these incidents never benefited any of the Tharu communities, only landlords benefited. Even after the political transformation in 1990, the Tharu community gained nothing: the nature of domination changed, but fundamentally the oppression remained unchanged. This fuelled anger and dissatisfaction in the hearts of Tharus towards the Nepali state and its rulers.

2.2 Conflict in Dang
Initially the Maoist revolution had little impact in Dang, since the neighbouring districts of Rolpa, Rukum and Salyan were focal points of the ‘People’s war’. When, in later years, the Maoists realised the strategic importance of Dang, their interest in the district increased, as did the impact of the conflict on it. The domination of the people by the state further stimulated Maoist agitation, and both the state and Maoists competed to parade their power in Dang where poor Tharus, Dalits and all underprivileged communities ultimately became the victims.

Maoists attacked Ghorahi, headquarters of Dang, on 23 November 2001, killing 37 security personnel, including 14 soldiers of the then Royal Nepal Army. The Maoists succeeded in capturing a large cache of weapons and the attack ended negotiations that were taking place between Maoists and the Government. The Government responded by announcing a nationwide state of emergency from 26 November 2001. The situation in Dang continued to worsen and insecurity reined in the district. The infuriated security forces began undertaking careless and one sided actions in various parts of Dang: five days after the declaration of the emergency state forces killed 11 innocent Tharu farmers from Bargaddi village. Maoists took advantage of the people’s desire for vengeance and recruited large numbers of Tharu youth into their ranks. The homeland of the innocent Tharus turned into a theatre of war, grief and lamentation. Data from the National Human Rights Commission (NHRC), released on 30 August 2006, stated that after 2001 a total of 936 people were abducted nationally (these are still missing); 563 by state forces, 315 by the Maoists and 58 by unidentified groups. In Dang alone security forces abducted 56 people and the Maoists two.

According to data from the Informal Sector Service Centre (INSEC), a total of 686 people were killed in Dang between 13 February 1996 and 9 September 2006. State forces killed 422 people: 10 female, 312 male and 100 not unidentified by gender. Similarly, Maoists killed 264 people: 7 female and 257 male. Data shows that both sides targeted men more than women and that the state killed four times more people than the Maoists.

Table 1 : Number of people killed in Dang district
Perpetrator/ Female/ Male/ Unknown/ Total
Government forces/ 10 / 312 / 100/ 422
Maoist forces/ 7 / 257 / 0/ 264
Total/ 17 / 569/ 100/ 686

Although Chhetris have the second highest population in the district, they occupy first position on death counts, i.e. 220. Local scholar Bharat Dahal says, “Traditionally, Chhetris are engaged in security and the armed forces: their number is high in both armed forces and hence their death rate is high.” Tharus comprises the second highest number of deaths. Megh Raj Ghimire, principal of Gyan Jyoti Primary School, reports: “A total of 200 Tharus have died because Tharus were predominantly in the role of fighters in both forces.” Intellectuals say Tharus are perceived as Maoists by the government and many of them were killed as a result of false allegations against them.

Table 2: Number of dead by caste and ethnic group
Caste/ Total Population/No. of Dead
Chhetri/ 105,146/ 220
Tharu/ 147,328/ 200
Magar/ 55,711/ 88
Dalit (Kami, Damai Sarki)/ 44,921/ 78
Hill Brahmin/ 49,906/ 58
Newar/ 4,094/ 14
Others/ 55,274/ 28
Total/ 462,380/ 686

2.3 Incidents in Dang
The Khalyan incident
The anger of the security forces following the Maoist attack on Ghorahi on 23 November 2001 was directed towards poor Tharu farmers of Bargaddi village in Tribhuban Municipality-3. Alleging them to be Maoists, security forces killed 11 villagers who were working their landlord’s field in Khalyan. Those killed were: Jagmaan Chaudhary, Sati Lal Chaudhary, Krishna Chaudhary, Aasha Ram Chaudhary, Chona Chaudhary, Khusi Ram Chaudhary, Chiju Chaudhary, Bishram Chaudhary, Laxman Chaudhary, Somlal Chaudhary and Prasad Chaudhary.

Dilli Raj’s fate
At midnight on 1 April 2002 Dilli Raj Adhikari, 58 years old, of Urahari village, Urahari-3, was woken by a prolonged knocking at his door. “Who is it?” he asked from his veranda. A familiar voice answered, “Please come downstairs for a while brother.” Dilli Raj rushed downstairs, concerned something might have happened to one of the villagers. His wife tried to stop him saying, 'It’s midnight, why do you have to go?” He replied that he would return soon and went downstairs. “Someone might be in need,” he said and opened his front door. A group of Maoists were at the door. They said they needed him for a while, but took him some three kilometres from his home and beat him almost to the point of death: they broke his legs, ribs and spine. Dilli Raj had to spend some Rs 35,000 for his subsequent treatment, while the government covered other expenses. He has survived, but is now handicapped. It was later revealed that the Maoists had punished him on the understanding that he was a government spy. He has since received no support; currently he is disabled, and living with his two sons, daughter-in-laws and three grandsons.

The Pendya incident
Tharu farmers were celebrating the Festival of Pendya, on 9 December 2001 in Laxmipur VDC, as they did every year after having taken in the annual harvest. Feasting throughout the day, they were dancing and singing that night. At some point, the army surrounded the house and shot and killed 11 innocent people. The security forces later justified their action by declaring the dead to have been Maoists, who had allegedly broken curfew.

The Kathberuwa event
The villagers of Kathberuwa, Bela-2, were roofing their houses with hay on 17 June 2002 when an army search group arrested seven villagers. Two of them, Chatak Bahadur Chaudhary and Ganesh Chaudhary, were shot dead on the spot. The remaining five: Uday Ram Chaudhary, Hari Lal Chaudhary, Kedar Nath Chaudhary, Dhani Ram Chaudhary and Bhim Bahadur Chaudhary were taken to the Musot River and brutally murdered.

The Rajakot jungle incident
The villagers of Kauwaghari, Goltakuri-8, were on their way to a local forest in search of timber to make electricity poles on 30 June 2002. There were three groups consisting of both villagers and VDC representatives. On their way to the forest, the second group encountered security forces assigned to protect of Rajakot tower. The first group was ahead and the third one far behind them. The villagers, who were carrying axes, were accused of being Maoists and were arrested by the soldiers. To prove their innocence the villagers gave their names, addresses and occupations, and explained why they were visiting the forest. They begged to be believed, but could not soften the soldiers’ hearts.

The soldiers ordered the villagers to strip, blindfolded them with their own clothes and then killed 12 of them then and there. Those killed belonged to Sarki, an untouchable caste specialised in leather works. One of the group, Shobha Ram Nepali, was able to escape by jumping down the hill: he became the only witness to the incident to survive. The bodies of the dead were never recovered. One of the dead was unmarried, one had married the same year and the others were married with children.

After the incident, the families of the 12 victims along with Dev Bahadur Sarki and the support of SEED, submitted an application for compensation to the National Human Rights Commission (NHRC). On 16 May 2005 the NHRC declared the victims innocent and awarded Rs 50,000 to each of the bereaved families. Whilst SEED made efforts to ensure that families received this compensation from the District Administration Office, Dang, this never happened. Until today, SEED continues to urge the NHRC to make the money available to the victimised families.

After the death of their breadwinners, families were left helpless. To aid their self-reliance, SEED provide three months of training on painting and knitting to some family members. Families were able to knit sweaters for themselves and their children, and this also gave an opportunity for them to share their pain. SEED also supported the children of victims to attend school and provided them with school uniforms. Now at least the families are encouraged somewhat by seeing their children in education.

SEED also provided economic support to the families to create small businesses according to their needs, including goat rearing, vegetable farming and small shops. The economic problems of the households have lessened. Additionally, rights-based education is offered in the village, which has helped to change the villagers’ attitude from pessimism to optimism.

The event of Teej
Roughly two months after the Rajakot jungle incident on 8 September 2002 another horrific episode occurred in Baakhre village, Phoolbari-4. As part of the Teej festival some villagers were sharing buffalo meat when some security forces, in pursuit of Maoists, arrived at the village. The Maoists escaped past the villagers and the soldiers, alleging that the villagers were also with the Maoists, randomly fired on them, killing six. Ram Kumar Nepali, Top Bahadur B.K., Manoj Nepali, Choodamani Shrestha, Dharam Nepali and Top Bahadur Nepali died on the spot. Punaram B.K. and Bhakta Bahadur Nepali were forced to dig graves for the six, and the soldiers beat these two close to the point of death. Despite medical treatment Puna Ram B.K. died in October 2003 and Bhakta Bahadur Nepali died on 22 November. Altogether eight innocent people lost their lives in the incident.

Death of Hari Raj Dangi
Maoists made Hari Raj Dangi, 45, of Damar Gaun, Phoolbari-1 walk for nearly an hour from his home on 22 May 2004. They took him to Dhakana village of the same VDC and slit his throat. They murdered him in a community forest near a local school on the charge of corruption and of spying on Maoists. His widow, four daughters and a son are left behind, and are now dependent on a piece of land that can only sustain them with difficulty.

3 SEED - Youth awareness and conflict transformation
3.1 Establishment of SEED
After the Maoist attack on Ghorahi on 23 November 2001 the government drew up strong policies against the Maoists and initiated various search campaigns. The Maoists were equally ruthless and violent encounters between these two forces became routine.

The series of events described above, and others, made Tharu youths nervous and vulnerable. Since a majority of victims of such incidents were Dalits, Tharus or from other marginalised groups, they began asking various questions. They started discussing the reasons behind the victimhood of the marginalised groups, and also started analysing why the government and even the Maoists were prejudiced against them. Thinking along these lines led to the youths becoming organised and deciding to work on conflict transformation: from this SEED was born.

SEED, a local non-governmental organization was established in 2001 and registered at the Social Welfare Council, Kathmandu in the same year. It was also registered at the NGO Federation, Dang, and the NGO co-ordination committee. Its chief objectives are to raise awareness, improve living standards and organise stakeholders to ensure their rights. SEED has been working for conflict victims, the underprivileged, Dalits, orphans, widows and the elderly. Most of its programmes are centred on peace and governance, quality education at the primary level, and child rights.

Since its establishment SEED has been taking a holistic social approach and has been analysing social progress and transformation. It has been working hand-in-hand with local communities, local bodies and national and international agencies for conflict transformation. It started working with the notion that unless poverty is addressed at its roots, conflict transformation is impossible; it has been conducting various activities for poverty alleviation and conflict transformation.

Due to the dangerously unstable situation in the district during the conflict, discussions were initially held with the local authorities, VDC members and conflict victims on the mechanics of conducting SEED’s programmes and activities. During the conflict it was difficult to work with both victims and authorities, but it became necessary to identify ways to minimise the hazards of the conflict. With suggestions, inspiration and support from local groups, SEED started its work, beginning on a small scale.

3.2 Activities of SEED
In the first year of its establishment SEED received financial support from Manpur, Dhikpur, Halwar and Urahari VDCs; Goltakuri and Phoolbari VDCs expressed a commitment to work jointly with the organisation. With the active participation of local people and based upon local knowledge and suggestions, various strategies to support conflict victims were developed, that largely comprised three months knitting and painting training for female victim. During this training bereaved women from six VDCs had the opportunity to share their grievances. This programme also helped us to understand the anguish and sorrow of conflict victims and get to know them better.

National Foundation for Development of Indigenous Nationalities (NFDIN) was impressed by the work SEED had begun with the Tharu community and the search for their historic identity and status, offered a partnership with SEED. The collection and documentation of Tharu history, traditionally transferred from one generation to another orally, has now been completed. Similarly, partnerships with local, national and international organisations increased. In partnership with Action Aid Nepal, SEED decided to continue to work for peace and security in Dang: the programme that began in 2003 goes on.

SEED also had the opportunity to gain experience in partnership with UK Department for International Development (DFID) in its community support programme from 2003-2004. SEED worked with United Nations Development Programme (UNDP) in 2003 for peace and development. In partnership with Shapla Neer, a Japanese NGO, SEED conducted a workshop to share experiences and an educational tour for freed Kamaiyas in 2005. Since July 2006, a quality education programme for conflict-affected children is in operation in partnership with Save the Children - Japan. SEED is also working with the District Development Committee, District Health Office and Rapti Eye Hospital.

3.3 Learning from conflict victims
Arranging support for conflict victims, the poor, Dalits and Janajatis was challenging. Developing strategies in support of such people was risky due to the conflict between the Maoists and the state. Due to the local domination of the Maoists and the military operations of both sides, one question was ever present: how to support the victims of both sides? This was the biggest strategic question SEED faced.

Strategic directions
To work intensively during the conflict with the support and cooperation of local conflict victims, underprivileged groups, Dalits and Janajatis, at a time when other organizations were reducing their activities due to the conflict.

To keep proportional representation of Dalits, Janajatis and women in the central committee, executive board and as members of the organisation.

To develop partnership with Village Development Committees (VDCs) from the point of the organisation’s registration.

To establish peace from the grassroots level utilising local resources, skills and capacities.

To focus on those who were most victimised, especially women and children conflict victims.

To work in geographically remote and underprivileged communities that have been ignored by the government and non-governmental organisations.

To create an environment to unite all those conflict victims who are in dire straits due to the conflict and unable to trust anyone.

To raise hope and optimism in conflict victims.

To work through the women’s forum to assist victims to share both their pain and their pleasures with each other.

By experiencing the pain and bitterness of conflict-hit communities, SEED was brought closer to affected families every day of its work. When SEED began its programmes, women and children used to turn away or look at the floor while sharing their experiences; some used to leave without speaking. Some children used to hide in their homes whenever they saw new faces, since they thought that strangers were either Maoists or the army.

Those affected by conflict and their communities were unwilling to talk with unfamiliar faces. Those seeking to share their pain were unable to talk and could only cry. There was no option but to listen and wait patiently. But after a while SEED gained the confidence of people and victims became intimate with the organisation and shared whatever they wanted to. It created a comfortable environment for the organisation to work in all sectors. The organisation considered how to bring happiness back to these people and started advocacy for their civil liberties.

Where we developed a relationship with a community and gained the confidence of the people, we were able to work there in any situation. As we came closer to the people, their support and cooperation our work moved faster. The locals had effective access to information, counselling and assistance and started having faith and reliance on SEED. The organisation was also able to provide moral and physical support to the people in the event of any problem. Public auditing increased the transparency of the organisation and thus its acceptance among the people

Including committed local youth in the SEED team made it much easier to work in difficult situations, visit the field at any time, determine the truth of any reported incidents and respond accordingly. An example emerges from the diary of Devendra Chaudhary, a social mobiliser: “I was in Kauwaghari village on June 16th 2002. Military people had surrounded the village to make a search. I did not have an identity card and was very frightened, but the women of the village saved my life by telling the military men that I was their brother. This incident inspired me to be in the field even during difficult times.”

We utilized local knowledge, skills, resources and approaches as a priority during our work. This allowed us to learn from the locals and although had no former experience of working in conflict, we realised that people were the best source of such knowledge.

Witnessing the violence of the conflict close-up, made a deep impression in the minds of children. To ease the life of such children and minimise their mental trauma, children’s clubs were formed in local schools and various programmes and competitions organised. Small children rejoiced in taking part in the peace process and children like Pramila Chaudhary called for peace in their songs.

Pramila Chaudhary sings…
Bring peace in our heart,
Put a pencil in the hands that hold the gun
Studying is my desire, teach me,
Put a pencil in the hands that hold the gun

Sandip Gautam sings……
Nepalese should not have to be displaced,
They should not have to cry due to violence.
We're small today, tomorrow's pillars,
Don't neglect our child right as tillers.

Sushila BK sings….
The coming peace in this nation is far and difficult,
Reading for students is difficult.
Hope peace talk is going to hold,
We need not only democracy, we need peace with justice.

3.4 Threats to work during conflict
SEED, which was born out of conflict, had to tolerate tensions and challenges from both the Maoists and security forces time and time again. On any pretext they tortured SEED staff, ordered them to come to the jungle at night and asked for the detailed information about the organisation’s work. They also threatened to abduct members of the organisation or forbid the organisation to operate if its members did not join their groups. State forces repeatedly conducted searches at SEED and accused its work of being pro-Maoist. Once, when security personnel met the SEED chairperson, they interrogated him, searched his body and bag, inspected his address book and arrested him for an hour, and put psychological pressure on him, on the accusation that he was a Maoist.

In his journal, Bhagi Ram Chaudhary, chairperson of SEED wrote, “It was April 3 2004, representatives of the UN Review Mission and myself were travelling to Kauwaghari by car. Maoists stopped us at Phoolbari-6, Dhakana, and were about to set fire to the jeep: when I told them the purpose of our visit they took no action and even promised to help us. When we began our work, we encountered lots of obstacles. We had to meet with both Maoists and the government administration on the same day to inform them of our work plans, which gave rise to substantial risk. Despite the critical situation, we were successful in accomplishing our objectives since we were working for the victims of both sides and we had a clear vision of what we were doing. We worked without favouritism to either side.”

Even other political parties viewed SEED’s activities negatively. Although SEED had enemies and those suspicious of its motives everywhere, it never flinched from its aims and objectives. Identifying solutions for such external problems, it worked intensively and effectively in the community. To end the conflict and establish peace, SEED worked hard and with great patience between the guns of the warring parties.

Manpur VDC made a room available for SEED to establish an office. When the Maoists destroyed the VDC building in December 2002, the organisation had to bear a loss of about Rs 50,000. SEED demanded compensation from the Maoists, and it received consolation but never the compensation. Eventually, the Maoists begged to be pardoned, which made SEED more confident to work in dangerous circumstances.

4 Stories of conflict victims
4.1 Unfortunate Minas
If a crow crows in the vicinity of a house it is believed to be conveying a message to the house. There is a village named Kauwaghari in Goltokuri VDC, Dang, named after the crow, called ‘Kauwa’ in the Tharu language, because it was the habitat of thousands of crows long ago. Today one can find a settlement of Sarki families rather than crows in Kauwaghari.

On 30 June 2002, the crows in Kauwaghari brought bad news to the locals. A dozen villagers who had been to the local forest were killed on the spot by the army. An 85-year-old man, Sonbir Nepali (Sarki), said: “Our forefathers migrated to Dang from Salyan in 1885. Since then, we made our living with hard work, but whatever the circumstances we were happy. However, God envied the little happiness that was dwelling in the village and forced my aged eyes to see the dead bodies of the twelve youths, who were in their prime with dreams in their eyes.”

He added that, after migrating to Kauwaghari, the Sarkis started earning their living through their traditional occupation of making leather shoes. Then, the exchange value for a pair of slippers was ten pathi (32.5 kg) of rice and for a pair of shoes, a muri (75 kg) of rice[1] . People used to get three muri of rice as their wage for hammering a horse’s saddle. This was payment enough to sustain the people, but soon after the establishment of Bashbari Shoes Industry the government instituted a tax on leather and the Sarkis were compelled to leave their traditional occupation. They changed to rearing animals, collecting firewood and other work, or as daily waged labourers. Following the cruel murder of twelve innocent men the livelihood of many villagers was disrupted.

This is a story of the family of Resham Nepali, one of the 12 victims. Resham was living with his wife, a son and a daughter, rather than with his parents. After the murder of the only breadwinner in the family, his widow Radha Nepali went through a terrible time, but was unable to go to her in-laws and share her pain.

The three years following the death of her husband was like 30 years to Radha. Her daughter Mina, 10 years old, started helping Radha with household chores, while her son Anil was 4 year-old and going to school. Her children were Radha’s only consolation. She sent her children to school on the morning of 30 August 2005. She used to scold the children if they returned home late from school, but that day she sent the children to play near the house of their grandparents as soon as they were back from school.

Suddenly the horrible news spread through the village that Radha had committed suicide, by hanging herself. Mina and her little brother were instantly orphaned. Now they live with their grandparents. Grandmother Parbati Nepali questions herself all the time, "My son was killed by the security forces, it was his destiny. But I do not understand why my daughter-in-law committed suicide, leaving behind her young children in peril? I am unable to take care of myself, who will care for them?"

Lacking proper care the two orphans, Mina and Anil, look dirty and abandoned. When Mina had boils on her body the family had no money to treat her, and as a result she was unable to go to school for months. Mina, who is now in grade three at a local school says, "We were in great pain when my father was killed, but we were recovering until my mother committed suicide, tortured by her suffering, and the sky fell in on us. Now we have no-one in the world; our children’s club is the only way to forget all the pains of life."

There are many unfortunate children like Mina and Anil in Kauwaghari. Although they were not directly involved in the war, these little ones have become its victims. Now, they have been deprived of everything; there isn’t even a hand to soothe them.
[1] 1 muri = 75 kg, 1 muri = 20 pathi

4.2 Chhali’s wish
Chhali Chaudhary’s heart raced faster the morning of 8 April 2002, when she realised that her house at Mojgaun, Manpur-3, was surrounded by soldiers. The security forces shouted, "Is this Raghupati's house?", and received the answer, "Yes sir, I am Raghupati.” "There is a complaint filed against you, we will release you after we have made some inquires.” With these words, the soldiers took Chhali’s husband away.

After that day visiting the local army barracks in Tulsipur to find out about her husband became a routine to Chhali. At the beginning the soldiers asked her to return after a week, then after a month, then next month, and like this they made her visit the barrack for more than one and half years. Chhali’s only wish was to get a glimpse of her husband, and in the hope of seeing him she used to set off to the barracks whenever the soldiers told her to. But the soldiers never kept their word; more than that every time they called her to the barrack promising to let her see her husband, they exploited her physically.

When Chhali’s belly grew with a baby, people in the village spread rumours about her character, but when the villagers knew the truth, they gave her sympathy. But the local people were never able to criticise the soldiers who took advantage of Chhali’s innocence and exploited her: the situation was too sensitive to speak out against them.

Chhali’s fatherless son is a three year old now and she has other two sons under the age of 12. Her only supports now are Raghupati’s elderly parents: Chhali's 70-year-old father-in-law Tulak Ram Chaudhari says, "They must have killed my son, otherwise there would have been some message or information. It is too painful to live remembering him all the time. Our grandchildren and daughter-in-law are the only means I have to survive.”

Memories of her husband trouble Chhali, but her priority is to ease the life of her family. To this end, she is engaged in various activities. The family doesn’t have any property except the house they live in. They cultivate a small parcel of government land and Chhali does domestic work in the village. Following the freeing of the Kamaiya, her eldest son began working as a ploughman while her second son goes to school. “At least one of my sons would be a big and clever man,” Chhali says.

When organisations, including SEED, advocated for her rights Chhali got some relief from her burden. SEED made efforts to provide for her from the relief fund allocated for conflict victims. However, as a result of not having citizenship and for having had a child after the death of her husband, the VDC secretary conjectured that she may have remarried and denied recommending her.

SEED then advocated for Chhali and succeeded in getting both the recommendation for her and her citizenship. Chhali says, "I never knew how important citizenship was: I got Rs 8,000 simply by submitting an application along with a photocopy of my citizenship to the District Development Committee.” With this, Chhali bought some clothes and a pig. With a smiling face she says, “The pig grew big and I slaughtered it and sold the meat; with the money I celebrated Dashain. Now, saving some more money I am planning to buy two baby pigs.”

Chhali's husband Raghupati Chaudhary was a carpenter. Once, a Maoist relative stayed in their residence for one night and the soldiers assumed that Raghu was also a Maoist and arrested him. “I have heard the government provides substantial compensation to the families of those killed by Maoists, but those of us victimised by the government have got nothing. I may get some support in future,” Chhali states her expectation.

Despite receiving no external support, Chhali is confident that she can fend for her family. "Comparable to me,” she says, “Thousands of women have been widowed by the conflict and have become heads of their families. We are the ones who have to look after our kin, if we lose hope, what would happen to them?” Although God has deceived Chhali, she is fighting with her fate for a better future.

NOTE: Her real name is presented here with her consent.

4.3 Meghi’s pursuit
The villagers of Phoolbari-4, Dang, were in the mood to celebrate Teej with great enthusiasm. The day before the festival a buffalo was slaughtered for a feast and the villagers were dividing its meat amongst them.

Meanwhile, a hullabaloo was heard in the village. A group of soldiers entered the village in an attack formation. They had received information that some Maoists were in the village. Leaving their share of meat many people fled, but those who remained became victims of the soldier’s bullets. In no time, the festival became the funeral of six villagers. The army presumed that list of those receiving a share of the meat was a list of Maoists: even Radio Nepal broadcast that six Maoists had been killed, but the truth was that they were innocent Dalits.

Meghi BK lost her husband in this incident three years ago. Three daughters and a son lost their father; Meghi was in great pain after the incomparable loss. The anvil next to her home always reminded her of her husband but lamentations and tears would not bring her husband back; therefore, she decided not to cry.

Meghi says, "The dead are gone forever, but my crying would hurt my children, so, I always try to smile and stay happy. I even make my children laugh before they go to bed every night.” Meghi’s son could not continue his father’s business, having no experience of it and was also unable to continue his education. With the support of SEED he was sent to the Technical Training Council, Sanothimi for press composing training. He is now trained, but still unemployed.

Ten kattha of land is not enough to sustain Meghi’s family and so her family must do daily waged labour. Two of her daughters, now in high school, work as labourers in their days off. SEED has supported expenses for their stationery, bags and uniforms and they have received a scholarship from the District Education Office: now Meghi has no worries about their education.

After the death of Meghi’s husband, some organisations approached her and invited her to join a feast with other upper castes - although she had been called untouchable in the past. As a result of the contact she had with organisations like SEED, Meghi has been reborn: “At last someone has tried to understand our plight,” she has said.

Be it a protest against untouchability or a group of single women, Meghi is now seen everywhere. She is a member of a single women’s organisation in Dang. While delivering speeches other women talk about their pains and shed tears, but Meghi is always smiling: her smile never fades even if she is talking about her past. She consoles her female friends saying that women without men in the family should take over male roles and do everything they can. It seems as if a smile and Meghi are synonymous.

She is a source of inspiration for other widows in the village. Some allege that she does it for money, but she ignores all these rumours and replies, “We women are relaxed because we don’t care about getting beyond ourselves.”

Meghi is also involved in the ‘equal work for equal pay’ campaign. Maoists pressurised them to quit the campaign, but Meghi consistently fought for their rights and the Maoists let the programme run. Meghi is fighting with all her spirit to provide women an equal wage for their labour.

SEED has written to the NHRC asking for compensation for the six families who lost their innocent loved ones during the incident, including for Meghi. No investigation of the incident has been made so far.

Another asset of Meghi is she can debate logically with anyone, including Maoists or security personnel. Without reservation she openly expresses her opinions even in public. Meghi, who can at least write her name after participating in a six-month long non-formal education class organised by SEED, says, "I am ecstatic when I sign my name in the register." There are few illiterate Dalit women in the country with so much of passion to transform society. People should learn from her optimism and be inspired by Meghi.

4.4 Binita’s plea
Binita Chaudhary, a resident of Urahari-3, Dang, was living a happy life with her husband Buddhi Ram Chaudhary. The couple had no worries about their livelihood as Buddhi Ram was earning enough to support the family.

He had started a business of buying and selling hens in the nearby markets, while most of the Tharu community is engaged in farming which is often a seasonal occupation. Unlike other families in the village the economic condition of the Chaudhari family was improving; their bad days were coming to its end.

On the evening of 23 November 2001, Buddhi Ram came back home from Nepalgunj, where he had gone for his business. The couple had been sharing the joys and pathos of life while drinking ‘Kho ya’, a local wine, when security personnel barged into their home and arrested Buddhi Ram alleging that he had taken part, along with others, in the murder of a Brahmin.

Binita begged for mercy. She pleaded with the soldiers that her husband was innocent. He was not in the village when the incident took place. Clinging to the army vehicles she wailed her heart out and asked them to arrest her along with her husband, but in vain. In no time, her husband was out of sight. She collapsed where she was standing as if someone had swiftly pulled the ground away from her. She kept on staring blankly at the dark road that had taken away a part of her life.

The next morning Binita set off to visit the security office. She recognised a soldier there as one who had taken her husband the previous night. He assured her that her husband would soon be released. “It is just a simple enquiry, he will be free after the formal procedure,” he said. The villagers arrested with Buddhi were released a week later but not Buddhi.

Binita rushed to the security office. Different soldiers had replaced the former officers. When she asked them about her husband, she was told that her husband had never been there. In anguish and betrayal, Binita returned home. It has now been more than four years since she heard anything about her husband. Although years have passed, her feelings remain full of anguish: she still has hope that her husband will return. “God may send him back to me one day," she murmurs time and again.

Despite receiving a hard blow with the disappearance of her husband, she has been struggling alone for survival. Now, Binita is a member of a women’s savings group in Urahari, supported by SEED. She is generating income through vegetable farming and pig rearing. The income generated has helped her sustain her family and send her two children to school. She aspires to do more than seasonal farming. “I want to do something through which I can earn money regularly to support my family," she says.

After all the hardship in her life, Binita is trying to understand her own capabilities and to find her own identity. She walks with dignity and a smiling face but never shows her feelings of being separated from her spouse. Besides the wish of having her husband back, she wishes for the restoration of real peace in the country, “I wish, there could be peace in the country. We would no long hear the news of death and disappearance.”

4.5 Sita’s struggle
When we reached the residence of Sita Basnet of Saruwa Dada, Goltakuri-9, she wasn’t there. She had gone to a nearby forest to feed her goats, but we found two of her daughters playing with dolls in the front yard. When we asked them about their mother they replied, “Mother has gone to the jungle, she will come back later in the evening.”

Sita’s daughters have to mind their home at an early age. In addition to the kitchen chores, Sita has to do everything that a male head of household must do. In 2002, her husband was killed by security forces in a community forest of Motipur, Urahari-6, allegedly because he was a Maoist.

When we asked the youngest daughter, a mere four years old, about her father, she replied, “Father has gone to God’s place. Police killed him and sent him there.”

Widowed Sita is now working as president of Pashupati Women’s Savings Group, formed by SEED. She has reared goats and with her savings she has managed the family’s expenses. The eight kattha of land held in the name of her husband yields rice that is barely enough for six months. For the rest of the year she has to do daily labour to fend for her family. In the event of emergency or sickness, she has to borrow money. SEED has admitted her daughters to a school and is covering all expenses for their education. “Despite all the troubles in life, it is a great relief to me,” she says.

Following the death of her husband Sita is without any support. In her journal she expresses her feelings: “I am not just a widow, but have been afflicted with mental problems throughout my life. Sometimes I have a headache, sometimes a stomach ache, sometimes fever, but when I go to the doctor I am told nothing is wrong. They have advised me to laugh at least once a day. But how can I laugh, when I am overwhelmed by sorrow?”

4.6 Sita Ram on the way to non-violence
When we hear the word Gandharba, the faces of those playing Sarangi, a traditional music instrument of Nepal similar to violin, come immediately into our mind. Probably because he is a Gandharba, an occupational caste specialised in music, Sita Ram was crazy about singing and dancing.

Songs like "Maachi Kaandai le, Maya Laudaima Chekyo Dadai le" can be heard on the radio all the time. It is Sita Ram, who sang the song. He was born at Bayal Dada-7, Salyan. His childhood was spent in forests instead of schools, since he was born into a Dalit family in a remote hill area. He spent most of his childhood in Rolpa, at his maternal uncle’s home, and was married there, before migrating to Naya Basti, Hapur-7, Dang.

Sita Ram won the hearts of many people in Dang with his singing, and became well known. He won the ‘Third National Dohari Competition’ in 1984, worth Rs 7,000. As the winner, he even had a chance to visit Canada, but being remote from the bureaucrats someone else was sent in his place. Sita Ram, disheartened by the incident left his home and abandoned his singing career to join the Police force, where he worked for 14 years from 1991 to 2005. Softhearted Sita Ram was in turmoil whenever he received orders from his superiors to kill people, but thanks God for never actually having to kill anyone. Benevolent Sita Ram left the service just two years before he became eligible for a pension.

After 14 years in the Police, Sit Ram was still unable to build a house for his family. His friends, who joined the police after him, built houses in towns, but he returned home with only his provident fund. With this money he built a small house at Sundarbasti, Tulsipur-3, where he lives with his wife, three sons and a daughter.

Sita Ram was no longer in his traditional occupation, but when he left his police job he was worried about fending for his family. But he did not give up. He started working as a daily waged labourer. He learned to build houses in a very short time, and now earns Rs 180 per day constructing houses, and this is enough to feed his family.
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Sita Ram has 62 medals and certificates, awarded to him for his singing, kept safely at his home, but he says, “These things won’t feed me and my family now. People have to accept whatever comes in life.” Sita Ram’s greatest hope is to see stable peace in Nepal. He says all Nepalese should have enough to eat after their hard work, sleep happily and peacefully and live in safety. “Fighting between brothers will yield nothing to anyone.”

4.7. Sabitra’s loyalty
The husband of Sabitra KC was in the police force and during the time of the insurgency she always worried that something might happen to him. She never had a good night’s sleep thinking about her husband’s safety.

"We have enough farm land, leave your job,” she used to tell her husband all the time. In response to her appeals, her husband Tej Bahadur KC left his police job and was living happily with his family in Tarigaun, Dang. Sabitra and their three-year old daughter were very happy to have Tej Bahadur at home.

Tej Bahadur was living apart from his parents, and so there were no family tensions; they had a small and happy family. But the happiness did not last: Maoists murdered Tej Bahadur in broad daylight, on 25 June 2002 when he had gone to his neighbouring village, Bangaun. He could not escape death, despite leaving his job.

Sabitra was widowed, but made up her mind to work hard in life for their daughter. But even this little hope was threatened, when her mother-in-law began torturing her with claims that she caused Tej Bahadur’s death. She even started questioning Sabitra’s chastity and loyalty to her husband, but there was no one to speak for Sabitra in the village.

One afternoon, when Sabitra had gone to bathe, the mother-in-law broke into her house and took away everything she had, including the furniture. When Sabitra inquired about it, the mother-in-law only taunted her. Not able to bear it, Sabitra had to leave the home where she had spent happy days with her husband.

Now she is living with her parents in another village. Her husband’s eight kattha of land lies barren. She has not been able to return to her village to work the land. “What can you do when your own family becomes your enemy?” she asks.

5 Conclusion
Dang is one of the districts worst affected by the conflict. Its headquarters, Ghorahi, was brutally attacked by Maoists on 23 November 2001: three days later the government declared an emergency in the country, which in Dang lasted four years. The district remained consistently in the headlines of national newspapers because of the brutal incidents occurring there. Dang is considered one of the principle territories of the Tharu community and many Tharus were badly affected by the conflict. Dalits and other marginalised communities were also highly affected.

The simple people, who never knew the meaning of the emergency, became the targets of the guns of the security forces, at festivals or in forests and for no reason. Even those who were simply thatching their roofs were brutally murdered. These innocent people who were killed by the state, are still considered as Maoists by the government that has made no effort to investigate and find the truth. Even the 12 people from Sarki, identified as innocents by the NHRC and eligible for Rs 50,000 compensation, have received nothing to date.

After the deaths of the male heads of the family, who were the breadwinners, women with low economic status are having trouble to feed their children. Unable to bear the pain of their husbands’ deaths, some women like Radha Nepali have committed suicide. On the other hand, some widows like Meghi BK are leading social transformation. There are women who were physically abused by security personnel when looking for their missing husbands. Doctors have failed to identify the disease that has afflicted women like Sita Basnet, who have lost their beloveds. Doctors have advised them to laugh, but not having the medicines that could aid them to laugh, these women are living in a pool of tears. Women, whose husbands were killed by the Maoists, like that of Sabitra KC, are treated cruelly even by their own family. Although we see few women killed during the conflict, they are the ones who are most affected by it.

6 Recommendations
The government should provide interim relief as recommended by the NHRC as soon as possible to the families of the twelve persons, including Dev Bahadur Sharki of Kauwaghari village, who lost their innocent family members to the security forces.

The government should immediately conduct the necessary investigations and provide justice and compensation to the victims of mass killings, whether perpetrated by Maoists or security forces.

There should be a government provision for the education of conflict-affected children.

The government should arrange psychosocial counselling for women victims of the conflict.

The government should help families victimised by the conflict to manage.

NGOs should conduct reconciliation programmes to minimise the desire for vengeance that has engulfed society.

Civil society should create pressure at the local level to provide justice to victims.

Afterword: Following publication of the Nepali edition of “Sighs of the conflict”
After publication of the Nepali edition of this book, we saw the following changes.

1)Twelve families of victims in Kauwaghari village received Rs. 10,000 each from the Chief District Officer in August 2007 although National Human Rights Commission (NHRC) originally recommended that the CDO should provide Rs. 50,000 to each as compensation.

More coverage has been seen in local and national media of victims’ voice and of their situation, more articles published in the print media and conflict victims gaining a forum to share their experience.

2)All victims filed a petition at the District Administration Office and Human Rights Commission to demand compensation and justice.

3)The Nepal Bar Association has made a commitment to provide free legal aid to conflict victims.

4)More NGOs are supporting conflict victims.

5)SEED's programme coverage has increased:

When this book was published SEED had only one long-term and one short-term partner. We now have three major programmes: a women’s rights programme, a Quality Education programme for conflict affected children, and a right to primary education programme; all as a result of long term partnerships. Before we were limited to villages in five VDCs of Dang district but now the volume of our work will increase: we are now working in 11 VDCs and 1 municipality.

Before publication of “Sighs of the conflict” we were working only for women’s empowerment and income generation and other very short initiatives. Now our programme is focusing on organizing people, capacity building for right holders, education campaigning, research and publication, media advocacy, income generation, building construction, campaign for equal wage for equal labour, anti-discrimination campaign etc..

References:

Ganyari. Tharu Newspaper
Kantipur　Rastriya Dainik, 18 September 2006
Kantipur Rastriya Dainik, 29 September 2006Naya Yugbodh, 2006. National Daily


Central Bureau of Statistics. 2003. National Census 2001
Chaudhary. Mahesh. 1994. Telawa Monthly.
District Development Committee of Dang. 2006. District Profile Dang 2005/06
Gopal. Dahit. 2005. Short Introduction of Tharu Culture.
INSEC. 2003. Nepal Human Rights Year Book 2003.
INSEC. 2004. Nepal Human Rights Year Book 2004.
INSEC. 2005. Nepal Human Rights Year Book 2005.
INSEC. 2006. Official Profile.
Tharu Santram Dhar Katuwa. 2005. Chitkal Bawana.