5.4 Chandani’s challenges
Looking at some people sometimes we think that God has cheated them by birth. One of those people is Chandani Basnet – she cannot even stand up properly because of polio. Chandani was born in the impoverished village of Pode, Dharmashtali 9 VDC, on the edge of the Kathmandu Valley, 23 years ago.

Pode’s villagers work for others in their fields. Their brick and mud houses have started to crack and they do not have a proper drinking water supply system. There are many other problems in the village as well. From the time she started school, Chandani has been thinking of ways to relieve the problems of her village. However, incapable of having a better life herself, it was difficult for her to work for the welfare of the village, which made her unhappy.

The fact of having a physically impaired body and a financially weak family frustrated her. Her family broke apart when her father married another woman. Because the two wives could not stand each other, her father lives with his younger wife and Chandani with her mother.

She was chosen for the Navajyoti training because of her physical impairment. She considered herself lucky to leave behind the chaos of her house for six months and participate in the training. However, she had an awkward feeling about it because she didn’t know what the training would be like and how her fellow trainees would react to her impairment. She was worried about the Rs 7,000 she would have to raise to pay as fees but when Mahila ko Haat agreed to sponsor her, that problem was solved. After the training began, she realized that its objective was to empower and bring out the leadership qualities of women who were suffering in darkness.

Chandani says, “The leadership development class impressed me a lot because I was always interested in it. I had to stand as a leader in my village. I got lots of strength from this training and now I feel that I can change the face of my village.”

Asked what her major achievement was after the training, she replies, “I no longer feel that I am impaired. I have developed courage and enthusiasm for life. I got a chance to live a life like any normal individual after the training.”

On returning home, Chandani could not at first decide what to do. But because there was no savings and credit group in her village, she formed one, involving 20 Dalit and non-Dalit women. They collected money from members every month and put it under the responsibility of the treasurer, Laxmi Basnet. Chandani had a lot of hope after the group was formed. She had plans of investing the funds according to the needs of the members.

However, she did not realize that there was disagreement between the members. They had quietly started leaving the group, shattering her dreams. At first, the villagers had praised her initiative but the failure of the group made her unhappy. Chandani’s ambition of contributing to the development of the village failed midway.

“I should have informed Navajyoti or Mahila ko Haat when the group started breaking up,” she says now, realizing her mistake. When the group was asked the reason for the disagreement, they said it was because all of their money was collected and held by one person! As Chandani could not control the members, she returned their money to them. Since then, she has not able to restart the group and is very worried about what the future holds for her backward village.

Chandani thought constantly of ways to revive the savings and credit group. Then she realized that everyone had started investing in a cooperative recently established in the village. She says, “Though the group I started failed to survive, I think it was from me that my fellow villagers learned the importance of saving in a group. I am happy that I was at least able to contribute this much to my village.”

When she realized the cooperative had also been established for the welfare of her village – although it was done by someone else – Chandani too started saving with it. Today, she is happy that the cooperative is a success after her own effort failed.

Chandani thinks her village could do even better if someone from Navajyoti or Mahila ko Haat came to talk to the villagers. Though she has not yet been able to change the face of the village as she expected, she has started leading life like any normal person. Her lesson from life: “It is not easy to spread awareness in a backward society but one should never accept defeat in difficult circumstances.” And she hasn’t.

5.5 Devimaya changes her society from her house
Devimaya Thapa Magar, a resident of Shyamgha-9, Deurali, Tanahu district, never liked the sight of drunken men around her mother’s liquor shop. She wouldn’t accept money earned from the liquor shop and instead sold chickens to pay for her education. She was ecstatic upon completing her SLC and craved further study but there was no higher secondary school in the village. Therefore, she would have to rent a room in the district headquarters, Damauli, and go to college there. It takes about one hour on foot and then a journey of 25 km by bus to reach Damauli from her village.

Devimaya’s happiness was clouded when her family did not allow her to attend college. Her parents told her that they could not afford her education and rental fees, and suggested that she stay home and do the household chores. Her family of 10 members includes a grandfather, parents, a brother, a sister-in-law and four sisters. Growing up, the family had difficulty making ends meet as only her brother was earning, as a driver. Devimaya’s mother started the liquor shop five years ago to supplement that income. Many other villagers are in the same business. Devimaya did not approve of the shop, but as it was a source of income for the family, she was unable to speak against it.

Sometimes drunken customers stumbled into their house, and it was always noisy. One group of Maoists came to threaten them against selling liquor; ironically, another group of Maoists came to drink and persuade family members to join their movement.

Devimaya was looking to escape that life in the village. Her parents also feared that their educated daughter wouldn’t get a suitable job or that the Maoists would take her away.

During this period, the security forces conducted searches in the village for Maoist cadres, who ran away and hid. Many men were accused of feeding the Maoists and were captured by the soldiers. Devimaya’s uncle was imprisoned for three months.

Fortunately, as an SLC graduate and with a member of her family having been tortured by the Maoists, the DDC selected her for a six-month training course at the Navajyoti Training Center in Kathmandu. Though she would be away for half a year, her parents were happy that she would be escaping the chaotic village for some time. It also helped that Sanumaya Gurung, a lady from a nearby village, was going for the same training. Devimaya was elated because her wishes had finally come true.

Returning home six months later, Devimaya realized that social change has to start in one’s own home. She closed down the liquor shop as a first step towards change. Then she started actively participating in other income generating activities and DDC activities. She also shared her knowledge about women’s empowerment with other women at social gatherings and in her free time she talked to youngsters about the importance of educating girls. Devimaya taught for about six months in Deurali Primary School with the help of locally generated funds.

Bharat Bhandari of Local Development Funds, DDC, says about Devimaya, “The type of training Devimaya has received is very essential to bring about positive changes in society. She used to be a very timid girl, but now she comes to the office and discusses with us about development of the village.”

Devimaya found it easier to work with Sanumaya because they had taken the training together. But later, when Sanumaya got married and went to a far-off place, Devimaya was lonely and her frequent visits around the village subsided.

However, her involvement in social service has not declined. For instance, she is involved with the Deurali Bhalaya Danda Savings and Credit Group, which was set up on 13 February 2004, using the DDC’s Poverty Alleviation Fund. Each of the 43 members, from Deurali and Bhalaya Danda, contributes Rs 25 per month, and to date the Group has saved Rs 20,498. According to the Chairman of the Group, Tej Ram Thapa, Devimaya attends every meeting and shares the knowledge she gained from the training.

After Devimaya shut down the liquor shop, her family’s only income source, the condition of the family started deteriorating; her parents were forced to reopen the shop after three months. They also work for others in their fields as they don’t own any land.

Devimaya has started rearing chicken and goats. She promises to take the family out of the liquor business if those activities generate enough money. Her mother says, “My daughter’s life has changed tremendously. She is not disheartened with the problems of the village anymore. The training has made her very courageous.”

Devimaya’s enthusiasm to work has doubled after a field visit by Mahila ko Haat to monitor her work. She says, “I realized that everyone needs encouragement to move forward.”

5.6 Aruna became a role model
Aruna belongs to the still backward Tharu community. Her life took a new turn after she took the Rural Women Leadership Training at Navajyoti 10 years ago. The shy Aruna who sat alone in a corner and hesitated speaking to others has since started conducting seminars and is capable of working in coordination with governmental and non-governmental as well as other organizations of her district.

Aruna came to Kathmandu from Jhapa district in 1996 to participate in the leadership training. All the women were there because of a reference from an organization in their district. Aruna also had the support of Catherine White Bernard, a Canadian. All the other trainees would return to their organizations after the training, but Aruna had nowhere to go. The fact that she would have to find a job in the market encouraged her to be more competitive than the others.

She completed the training on 30 August 1997 and fondly recalls her experiences, “For the first time in my life I got an opportunity to act, sing, and dance in a street drama. Many viewers congratulated me later for my good performance. That made me very happy. I gained the confidence to move forward in life.”

Aruna returned to her village with that deeply rooted self-belief and two dozen notebooks and pencils gifted by Japanese friends and Rs 500 from Mahila ko Haat. Using those resources she began conducting informal classes in her own house. The increasing number of students caused lot of noise and late night classes consumed a lot of electricity. Her father did not like these developments and scolded her. But that did not deter her. She says, “I did not listen to my father. After a month-long class I taught them about the benefits of saving. To learn more about saving myself, I went to the community development center in Namsaling, Ilam district, delegating the responsibility of conducting literacy classes to my younger brother.”

Aruna’s working sphere changed completely in November 1997, when she got an opportunity to work as an Outreach Health Worker for the B.P. Memorial Health Institute in Dharan. Her job was to educate the workers in the Bauddha[i] area’s carpet factories about reproductive health, and to distribute contraceptives. She felt awkward in the beginning, distributing contraceptives and talking about reproductive health when she was not married. The program dealt with sexual diseases, including HIV/AIDS, so her responsibility included taking workers to the hospital if she deemed it necessary. In no time, Aruna was comfortable with her work. Due to her determination and dedication, she was promoted to motivator, supervisor and training coordinator.

On 22 February 2003, she got an opportunity to work as a motivator for the local office of the Rural Self-Help Development Center (RSDC) in Valbari VDC, Kapilbastu district. Once again, her working sphere changed completely. She says, “The multi-disciplinary training in Navajyoti has prepared me for every kind of job.” Aruna set up seven groups in that VDC in one year. Those groups formed under her leadership volunteered to help during road construction, school maintenance and other social works. For a year she also managed a training course on inspection and management of early child education.

Impressed by her dedication, RSDC promoted Aruna to Women’s Coordinator for Sarlahi district. After moving to another district, her responsibilities were increased. She was nervous in the beginning but soon she got an opportunity to participate in a coordination meeting with governmental and non-governmental organizations from all over the district. She recalls, “I gave lucid information about the condition of women in Sarlahi. That helped me to realize that I was capable of conducting the duties of a women’s coordinator.” Aruna spent four years in Sarlahi. Though she could not get high remuneration, she has received blessings and love from 2,900 families. Her work in different places gave her the opportunity to learn the local languages, and she is now fluent in Avadi, Maithali, Rajbanshi and Bhojpuri.

However, some bitter experiences gathered during the course of her work are still fresh in her mind. In Kapilbastu she was forced to give money to the Maoists every month in the name of donation. Sometimes while going for field work, they would stop her and search her bicycle. There were rumors that they would take action against her, which tortured her mentally. She recalls, “I would get very scared in the evenings. The villagers hid me and helped me in those days. The one year stay in Kapilbastu was very difficult; every night felt like the last one of my life.”

Sarlahi was also dangerous because it was infamous for robbers. An incident involving clashes between them her friends caused mental damage to two of her friends, who are receiving treatment in hospital. Aruna herself fell sick for two months because of her friend’s illness.

When donors withdrew their funding because of the insurgency, Aruna lost her job. Now she has become jobless. But she has fully utilized her free time for her studies. At the moment, she is a private student at the Tribhuvan University, from where she passed her first year of MA, and she is now preparing for the second year. After years of hard work, Aruna has established herself as an example for women in rural areas to work hard and lead a better life.

[i] This is an area around the Bauddha Nath stupa (Buddhist temple) in Kathmandu

5.7 Meena’s wish
Simali chhayama basi
Bhariya lamo saas phereko[i]

The above song by songwriter and singer, Jiwan Sharma, is very popular. Ram Bahadur Bhujel, who is from the Shaileshwori village in Dolakha district, hums this song nowadays. He lets out a deep sigh whenever he is carrying a load on his back. However, there is no shade of a village silk-cotton tree (which the song mentions), under which he could rest his load.

Ram Bahadur makes his living by working in a furniture shop in Dillibazar, Kathmandu. He came to the capital after the Maoists made life in his village impossible by forcing the locals to prepare food for them and forcing many to join their movement. His 16-year-old daughter Meena went along to support her ageing father. Ram Bahadur works as a porter while Meena washes dishes for a living. She hopes that her future will shine like the dishes that she washes every day.

Because she comes from a very poor financial background, Meena never had the opportunity to go to school. She wanted to learn vocational skills that she could use to make a living, but always thought – who would grant such an opportunity to an illiterate?

However, Meena believed that one day God would notice her and her life would take a new turn. And in fact, one day a relative told her about the Navajyoti Training Center. But when she met Sister Teresa Madassery, the director of Navajyoti, she learned that she would have to pay a part of the training fee. This disappointed her because she had no money. Then Mahila ko Haat helped her wishes come true, sponsoring her six-month training.

That training lit the lamp of knowledge in her dark life. Meena has since learnt to read and write. Najerath Society[ii], the organization that supports children who work in carpet factories in Kathmandu, offered her a job within a week of the end of her training. She was elated to be working for a monthly salary instead of daily wages and of being able to support her father.

Meena worked hard and with devotion but did not want to stay in Kathmandu. Instead she wanted to return to her village and empower other women by sharing her knowledge and skills with them. She got an opportunity to go during Dasain[iii], when the Maoists called a temporary ceasefire, and her office closed for the festival.

Meena was anxious to go to her village, meet her mother and receive a tika from her. However, within two days of her stay, the Maoists were insisting that she join them. Fortunately, she fell ill, so that danger was postponed for some time. But conditions in her village were worsening – the roads to the district headquarters were blocked and life was becoming impossible. There was no question of staying to train her fellow villagers. Meena managed to escape to Kathmandu.

Unfortunately, she had been replaced in the office because she had not been able to communicate about her predicament on time, as there was no telephone in her village. Her life was clouded once again. To prevent Meena from returning to her previous life, Navajyoti gave her shelter. Today she works for the organization, which has promised to provide her with shelter until she gets another job.

Meena was unable to empower the women in her village because of the adverse situation there. However, she says she has not lost hope and plans to go back to her village when the chaos ends.

[i] Literal translation: Sitting under the shade of a simal (silk-cotton, scientific name Bombax Ceiba) tree, the porter lets out a sigh
[ii] Unknown
[iii] A 15-day Hindu festival (which is also Nepal’s national festival, together with Diwali), which falls mostly in the month of October

6. Conclusion
6.1 Status of participants
Women aged 17-40 have participated in the Navajyoti training sponsored by Mahila ko Haat. Most fall in the 17-25 age bracket. These included 17 unmarried girls, some of whom got married later and unfortunately could not utilize the skills that they learned because they became full-time housewives. Three girls got married within a year of finishing the training, which could suggest that the training made them eligible for marriage. But this affected their ability to contribute to society. Thus, the findings indicate that it is more fruitful to train married women with permanent homes, as they are more likely to apply their skills in the future. In addition, many of the women have not been able to use their skills because of social and political reasons, mainly due to the insurgency. The older trainees have inspired positive thoughts in their families and societies. In future, it will be important to record the contributions of the trainees to society after the course has finished.

As the stories above indicated, the trainees sponsored by Mahila ko Haat have had difficult pasts. Illiteracy, low self-esteem, attempted suicide, mental distress and broken families were just some of the problems that they faced. These women did not have the confidence to stand on their own feet but have changed significantly after the training and now are able to speak in front of a large gathering with ease. Some of them have done so well that it is difficult to believe that at one time they lacked confidence and had a troubled past.

The past 10 years have witnessed attempts at positive social change, though at a slow pace. Governmental and non-governmental organizations have started programs to mobilize local people even in remote areas. Some Mahila ko Haat trainees have been able to join such organizations and conduct various types of training to enable local people to make a living. Some deliver training in governmental programs or in schools, conduct literacy classes for adolescent girls, or lead sewing and stitching classes in VDC programs.

Some training graduates worked in the health sector; others have contributed towards a clean society by leading movements against alcohol, gambling and superstitions. They have earned a good name in society because of these contributions. The biggest achievement of the training has been to develop confidence in these women. Those who once spent their time crying in a corner are now able to wipe someone else’s tears.

Some trainees have improved their lives by pursuing higher education, some by mastering a profession. Some have been able to get jobs. Thus, we can conclude that the investment made by Mahila Ko Haat in these women has not gone in vain. However, due to their lack of access to local resources, lack of coordination with governmental and non-governmental organizations, lack of routine inspection, the insurgency and other political problems, some women have not been able to utilize their capabilities.

6.2 Recommendations
The women sponsored by Mahila ko Haat have made some suggestions of ways to improve the training. Those are:

1) Shanti is an example of a woman who was able to change her abusive husband and make her life peaceful. On the other hand, Hira of Dolakha has not yet been successful. Forming pressure groups in villages to work to end abuse against women would be helpful. Local institutions and women-led groups should develop policies to advocate for the rights of abused women.

2) Though training the physically challenged is not a primary objective of Mahila ko Haat, many such women have been trained. Kavita, a physically challenged girl from Ilam, has been able to earn the respect of society by participating in social services and has started a small business. However, another physically challenged girl, Chandani, from Kathmandu, has not succeeded in her mission of organizing women into groups in order to educate them. Chandani has not been able to succeed in Kathmandu, the land of opportunity for Nepalese, while Kavita has succeeded in Ilam, where one finds far fewer opportunities. This indicates that there should be variations in training according to the trainees’ home centers.

3) The training on tailoring and knitting is insufficient. The trainees should be given at least two weeks of revision classes where they learn to sew clothes that are popular in their own region.

4) The curriculum on reproductive health and family planning should be elaborated and fit to the needs of women in villages.

5) Farmers have to be encouraged to improve their traditional farming methods. Therefore, they need technical and practical knowledge about seasonal/unseasonable crops and cash crops.

6) The trainees come from remote areas and are usually illiterate or just literate. When they return to their villages after the training they can hardly apply their skills without external support. Therefore, if Mahila ko Haat could communicate about the trainees to local level organizations in their respective districts, they could get the necessary help and guidance on time.

7) All the participants agreed that the training was very enlightening and fruitful. They suggested that gradual changes should be made to the curriculum in keeping with the changing times. They further suggested that the one month allocated for presentation at the end should be reduced and another subject or skill be taught instead.

8) Different organizations have vocational training programs for women, but only a few have programs to encourage or uplift the spirits of women who are victims of domestic violence and conflict. If everyone cooperates in such trainings, victimized women would get a new life.

6.3 Messages from ex-trainees
My life was doomed after my husband died. This training has lightened my dark life and now I am hopeful of a better life. I am encouraged to do something for society.
Gita Dhungel, Ramechap

I had studied till Grade 10. But this training has dwarfed my bookish education and I feel like I was illiterate till now. I have the responsibility of teaching the women of my village all the good things that I have learnt in the training.
Birmaya Tamang, Magurmadi, Jhapa

I was already in financial crisis; the daily pressure to join the Maoist movement was too much of a burden; and I even attempted suicide. But after learning to read and write and other skills during the training, I have become confident. Thanks to Mahila ko Haat! Thanks to Navajyoti! They gave opportunity to a person like me who was not able to go to school because of financial difficulty and physical disability. Now, I am a tailoring instructor and have thus shared my skills and also supported my family.
Pratima Lohar, Panchakanya, Ilam

My husband, the only earning member of our family, died in an accident in Saudi Arabia one year ago. My two sons were orphaned. It took a month to bring his dead body to Nepal. My dreams of a cozy house and happy life drowned in my tears. At that time I met the chairperson of Mahila ko Haat. I joined this training with her help. I hope I will be able to look after my children and many other troubled women like me. Thanks to Mahila ko Haat and Navajyoti for wiping my tears.
Urmila Rai, Panchakanya, Ilam

My husband was killed by the Maoists when I was in my parents’ home. My two-year-old son was with me. After my husband’s death, I felt like a wanderer who has lost their way. Then Mahila ko Haat contacted INSEC about supporting victims like me. Through Mahila ko Haat I joined the training in Navajyoti. That training lifted my spirits and I am working as a police officer now. Previously I was tired of life, but now I am helping my son have a better future.
Manu Gurung, Ghorahi, Dang

References
Deuba, Arju Rana. 2006. Changing Roles of Nepali Women due to Ongoing Conflicts & its impact. Kathmandu: SAMANTA Institute for Social and Gender Equality, SAMANTA Studies, No.6.
INSEC. 2006. Human Rights Year Book 2006.
INSEC. 2007. Human Rights Year Book 2007.

एक्सन एड नेपाल। डिसेम्बर २००८। नेपालमा विद्यमान जातीय छुवाछुत र यसको निराकरण गर्ने रणनितीक अभियान।

険しい道を歩む女性たち

アルナ・チョウダリ＆バグワティ・ネパール著
クリシュナ・サルバハリ編

目次
出版によせて
はしがき
謝辞

1.　ネパールの女性がおかれた状況
1.1 背景
1.2 紛争したの女性
1.3. 家庭内暴力による苦悩
1.4. 人身売買
1.5.　ダリット、貧困に苦しむ女性
1.6.　紛争に起因するその他の問題

2.　モヒラコハート

3. 協力団体　ナバジョティ研修センター

4.　追跡調査
4.1　目的
4.2　調査対象
4.3　調査方法

5.　研修を受けた女性たちのその後
5.1　平和をもたらしたシャンティ
5.2　売られた少女をムンバイから救出したリラ
5.3 前向きになったヒラ
5.4　チャンダニの挑戦
5.5.　家から社会を変えるデビマヤ
5.6 人の成長の見本となったアルナ
5.7　「村に戻って働きたい」ミナの望み

6.　調査結果と提言
6.1　結果
6.2　提言
6.3.　修了生の声

資料：年度別受講生リスト
参考文献

出版によせて
私たちは、家父長制社会に生きています。女性たちは家庭でも、社会でも支配される側です。彼女たちの貢献が認められているとは言えません。男性だけではなく女性も、女性自身の問題を理解しようとしません。ネパールの人口の半分以上が女性です。国の発展が必要なら、女性にも男性同等の機会が与えられ、男性と女性が対等なパートナーとして認められなければなりません。残念ながら、現実はこれとは正反対です。パートナーであるべき一方の性は、軽視されるだけなく、基本的人権さえ剥奪されています。

女性は人身売買や家庭内暴力の被害者です。被害者の女性たちは、そういう運命から救われなければなりません。彼女たち自身が問題意識をもち、自立する力をつけるために適切な知識と技術を身につけなければなりません。それからようやくネパールは発展への道を歩み始めることができるでしょう。ナバジョティ研修センターとモヒラコハートの活動は、そのための努力の一例です。この本に私たちの試みが紹介されています。

研修を受けるのにふさわしい人たちに、私たちの研修について伝えて下さっている、モヒラコハートのバグワティ・ネパールさんとメンバーのみなさんに心から感謝しています。元研修生の活躍について記録し、この本を準備してくれたアルナ・チョウダリさんにもお礼を言います。

遠隔地の農村に住む女性たちの生活を向上させるべく努力が必要なのは、私たち個人、女性、また社会です。目覚めましょう。私たちはひとつです。頼れる者のない人、貧しい人、教育を受けられなかった人を支えましょう。そして、私たちの社会と国を変えましょう。

ナザレ修道会
ナバジョティ研修センター
シスター・テレサ・マドゥセリ
カトマンズ市バルワタールにて


はしがき
この本は、ネパールに住むさまざまな人々によって始められた「平和のための市民による紛争の記録プロジェクト」の一部です。プロジェクトは、ネパール各地から性別、年齢、階級、民族、カースト、宗教の異なる人々の紛争体験を集め、記録することを目的に始まりました。特定の人々による見方だけが記録として遺されることを避けるため、紛争をさまざまな角度から考察しようとしました。ネパールでは、一般の人々が身の回りの出来事を自分の言葉で記録することはまれです。そのため、人々は民衆の視点から歴史を学ぶ機会がありません。このプロジェクトは、記録の過程に人々が実際にかかわり、集めた情報を活用することで、後世に伝えることを目的としています。参加者は自分で題材を選び、エッセイ、日記、詩、絵、写真という手段で表現しました。

この本の著者、アルナ・チョウダリさんはナバジョティ研修センターの元研修生です。彼女の研修中また研修後の活躍を見て、もっとたくさんの女性たちを支援するために「モヒラコハート」（女性の手）という団体が生まれました。モヒラコハートは有給職員のいないボランティア団体ですが、農村の女性たちを多数支援してきました。しかし、これまで元研修生が村に戻ってからの活動についてモニターすることができませんでした。2006年6月、モヒラコハートの代表バグワティ・ネパールさんは、アルナさんを元研修生の女性たちの活動現場に送ることを決めました。アルナさんは、遠隔地に住む元研修生たちに会って面談をしながら、研修後の変化について記録しました。元研修生の女性たちは、彼女がカトマンズから遠く離れた村にいる自分たちに会いに来てくれたことに驚きました。アルナさんの訪問は、元研修生たちの再会のきっかけを作り、苦楽を分かち合う機会になりました。

アルナさんは、元研修生たちの奮闘について詳細な聞き取りをしましたが、当初、彼女たちの個人的な話を文章にするのをためらいました。バグワティさんは、代表としての役割を果たすだけでなく、アルナさんが記録をする過程を支えました。最終的に、アルナさんは、他の元研修生の話だけでなく、自らの人生について書くだけの自信を得ました。

この本はモヒラコハートと、元研修生が達成したことを共有するために出版されました。はじめに、モヒラコハートとナバジョティ研修センターの研修内容について紹介します。本の主要な部分は、元研修生の事例と過去の経験から得た教訓です。研修によって女性たちの人生がどのように変わったのか、その後、彼女たちがそれぞれの場所に戻ってどんなに奮闘したのか、読者のみなさんにわかっていただけることを期待します。この本は、モヒラコハートの著者と元研修生の協力によって完成しました。クリシュナ・サルバハリさんは編集を手伝ってくれました。出版に際しては庭野平和財団の助成を受けました。最後にモヒラコハートのメンバーのたゆみない努力をたたえます。

2006年10月
平和のための市民による紛争の記録プロジェクト
コーディネーター
田中雅子


謝辞
一般に、投資に対する利益は会計処理をすればすぐに算出できますが、人材育成のための投資が実を結ぶためには長い年月がかかります。モヒラコハートが家庭内暴力、紛争、その他の苦境にある女性たちの人材育成を目的に投資をするにあたっては、さらに長い時間がかかります。その上、成果を数量的に把握するのはとても困難です。それでも、技術や知識の向上を目的とした、密度の高い研修の成果を何年か後に見ることはできます。投資した後、研修を受けた女性たちが何をしているか、追跡調査することも私たちの大切な仕事です。

モヒラコハートは、非営利のNGOで、過去8年にわたり、遠隔地に住む女性たちがナバジョティ研修センターの6ケ月研修で学ぶ機会を提供してきました。研修を受けた女性たちの現状を把握することは、団体の責任でもあると私たちに呼びかけ、それにかかる費用を負担してくれた、モヒラコハート設立以来の仲間である田中雅子さんに心から感謝します。この調査で、どんな場所にでも出かけ、面談や話し合いをし、元研修生それぞれの実態について考察を試みたアルナ・チョウダリさんにも感謝します。彼女自身、私たちの支援で研修を受けた最初の研修生だったので、彼女の変化の軌跡についても掲載することにしました。他の元研修生についてはアルナさんが現地訪問の結果をまとめました。

私たちは、苦境にある女性たちに、同じような境遇にある他の女性たちがどうやって状況を改善していったか伝えることを目的にしています。したがって、科学的・数量的調査ではなく、元研修生の村で参与観察をしたり、インタビューを通じて現状を把握しようとしました。私たちの努力を支え、この調査にも貴重な助言を下さったナバジョティ研修センターのシスター・テレサに感謝します。今後とも、モヒラコハートとセンターが協力を続けることを期待します。

訪問調査中、体験を語ってくれた元研修の女性たち、関係団体のみなさんに心から感謝します。最後に、原稿を編集し、出版物の体裁に整えてくれたクリシュナ・サルバハリさん、原稿を入力してくれたナルビル・デワンさんとプレム・プラカシュ・チョウダリさんにも心からお礼を申し上げます。同じような仕事をする人だけでなく、あらゆる読者のみなさんにこの本が役に立つと信じています。

モヒラコハート代表
バグワティ・ネパール

1.　ネパールの女性がおかれた状況
1.1　背景
ネパールでは今も85％以上 の人々が農村に住んでいます。昔ながらの農業に頼っているので、村の経済を安定させるほどの収量がありません。約78％の世帯は何らかの土地をもっていますが、平均すると、耕作に適した土地は、世帯あたりわずか0.8ヘクタールだけです。約32％の人々が貧困ライン 以下の生活です。これらの人々の土地所有は、各世帯0.2ヘクタール以下です。しかし、こうした貧しい世帯の人口増加率はその他の世帯のおよそ2倍です。全体の2割にあたる最も貧しい層の年間所得はひとりあたり4,300ルピー で、全体の2割にあたる最も裕福な層の年間所得は40,486ルピーです。貧富の差は甚大です。

男性と女性の地位を比較してみると、女性たちの状況は非常に悪いです。成人識字率は全体で48％ですが、女性の成人識字率は34％に過ぎません。わずか20％の妊婦だけが十分な研修を受けた助産師の介助で出産することができます。10％の女性たちは栄養失調の状態です。また、ネパール社会には、カーストによる差別も根強く残っており、発展の妨げとなっています。農村には古い慣習や迷信が残っています。これらも女性に対する差別を助長しています。

政府とNGOはこうした問題の解決に取り組んでいます。政府は、地方分権化を進め、地域開発を促進しようとしています。中央政府は、第10次5ケ年計画の主目的を貧困削減としています。ミレニアム開発目標 では2015年までの達成目標を定め、社会包摂とその実現のために必要な政策を実行中です。例えば、各学校に女性教員を配置すること、ダリットや先住民族に奨学金を支給すること、児童労働を根絶することなどです。また、予防接種、ポリオワクチン、ビタミンAがすべてのネパールの子どもたちに行きわたることを目指しています。過去10年にわたる人民戦争と政情不安の結果、なかなかサービスがゆきとどきませんでした。女性たちはその影響をこうむっています。紛争中、生命が危機にさらされ、多くの家族が村を離れて国内避難民となったことで、社会環境が悪化したからです。

1.2　紛争下の女性
10年に及ぶ紛争は、女性たちに負の影響を与えましたが、むしろ女性たちの解放につながった側面もあります。長く続いた独裁政治が終結し、民主化されたことで女性たちにも政治参加の道が開かれました。女性たちも差別を容認し続けることはできませんでした。しかし、紛争が多大な損失をもたらしたことには違いありません。

人権団体INSEC発行の『人権年鑑2007』によれば 、1996年2月13日から2006年12月31日までに13,284名の命が奪われています 。うち女性の犠牲者は、国軍側に殺された者が820名、マオイストによって殺された者が193名の計1013名です。紛争による直接の被害者は男性のほうが多いですが、夫を失った女性には家計を支える負担がのしかかるようになりました。女性が誘拐された場合、暴力を受けたり、強姦されることもあります。2005年だけでも、379名の農民が殺され、うち59名は女性たちでした 。また、誘拐された927名の農民のうち113名が女性でした。World Vision によれば紛争期間中に国軍から性的搾取を受けた女性は、ジュムラ郡だけで600名にのぼります。

女性たちは、国軍とマオイスト双方の犠牲になっています。貧しさゆえに、息子を治安部隊で働かせざるを得ず、派遣先の遠く離れた村で息子を亡くし、悲しみにくれる母親もいます。また、苦境にある女性、例えば病気を患っている女性や妊産婦も、安全な場所を求めて村を離れなければなりませんでした。多くの女性たちが夫、息子、両親、子どもを失っています。国内避難民となって移住した女性たちの多くが、家事使用人としてカトマンズで働いています。

1.3 家庭内暴力による苦悩
家父長制の根深いネパールでは、家庭内のことも男性が決定権を持っていました。相続権をめぐっても法的不平等が残っていたので、女性が財産を相続することも困難で、自分の名義で家や土地を所有する女性はわずかです。就業機会も限られています。女性の管理職や政策決定者が少ないため十分な監督がなされておらず、一般の女性は非道な処遇にも黙って耐え忍ぶ他、選択の余地がありませんでした。数えきれないほど多くの女性たちが、夫から殴る、蹴るの暴行を受けても、家族から助けを得られず、他に行き場もありません。

持参金をめぐる問題や、重婚をきっかけに、非情な夫やその家族が暴力をふるい、多くの女性が犠牲になっています。中には魔女と疑われて殴打される女性もいます。INSECによると、女性の人権侵害は2005年だけで395件おきており、その中に、レイプ、人身売買、魔女狩り、家庭内暴力、性的虐待、重婚などが含まれています 。このような社会における差別があるために、女性たちの声はなかなか届きません。法的に女性の権利が認められても、農村では特に女性の権利は剥奪されています。

1.4 人身売買
人身売買の歴史はラナ専制時代 にさかのぼります。ラナは女性を快楽の対象としていました。王宮内に自分が気に入った少女を連れてきて、情婦として住まわせました。女性たちがまるで動物のように売買されるのはこの伝統に起因しています。人身売買の被害者は、貧しく、教育を受けていない、ヒンドゥ教徒以外の女性たちに多いです。

人身売買が非合法化されて20年以上経ちましたが、インドや中東諸国で売春に従事するネパール人女性30万人のうちの多くが人身売買の被害者です。現在も毎年7,000人以上が、他国へ売られています。紛争によっても人身売買が増えました。政府とNGOは、人身売買被害者の女性のエンパワメントに力を入れていますが、人身売買の防止は困難です。マオイストは、人民解放軍に女性たちを動員するために、西部丘陵地帯で少女人身売買を規制しているという話もあります 。

1.5　ダリット、貧困に苦しむ女性
ネパールで不可触制が廃止されて長い年月が経ちましたが、21世紀に入っても、ダリットは不可触民として扱われています。政府やNGOで働くエリート層はダリットの解放について説教しても、個人の日常生活においてそれを実践することはありません。ダリットの女性が職業訓練を受けても、仕事の機会を見つけるのは大変です。もし、ダリットが食堂を開いても、お茶一杯飲む者がいないでしょう 。

アクションエイド・ネパールというNGOが発行した『ネパールに現存する不可触民とその状況改善のための挑戦』という本 によれば、ダリットに生まれたというだけで205種類の差別を受け続けているといいます。ダリットの生活環境はとても厳しいです。紛争によってであれ、生まれつきであれ、障害を負った女性たちの状況もまた困難です。

1.6　紛争に起因するその他の問題
SAMANATAというNGOの代表アルジュ・デゥバが行った調査によると、紛争が女性たちに与えた最も深刻な影響とは、就業機会がないこと、収入がないこと、貯蓄を取り崩さなければならない、土地や財産を失うことで、既存の収入手段がなくなる等です。また、最も深刻な心理的影響は、子どもたちに表れています。親を亡くした子どもは、恐怖感に襲われたり、勉強する気がなくなるなど、精神のバランスを失う傾向があり、彼らの将来に暗い影を落とします。夫が殺されたり、誘拐されたり、村を離れて他の場所に逃げた場合、妻が生計を立てる責任を負わなくてはなりません。彼女たちは、家族の安全の確保や、年置いた親の世話、地域活動への参加など、新たな責任を果たすのに苦心しています。

2.　モヒラコハート
モヒラコハートは、主婦や社会活動に関わっていた女性たちによって結成された非営利のNGOです。ボランティアや賛同者の寄付をもとに活動しています。非公式に活動を始めて6年になり、5年前にカトマンズ郡事務所で団体登録をしました。カトマンズ市内ディリ・バザールに事務所を置いています。毎年の活動報告と会計監査報告を提出しています。会員が61名で、理事が9名います。3年に一度の選挙によって新しい理事会が結成されます。

紛争によって、多くの村人が自分の村を離れざるを得ませんでした。稼ぎ手を殺された世帯では、子どもや扶養家族が貧窮に陥ります。そうなっても補償金はもらえず、新たに生計を立てる手段も得られないままです[i]。このように困窮を極める遠隔地の女性たちを支援するために、モヒラコハートの会員は基金を作りました。技術を身につけ、自分と家族を支えるための研修に彼女たちを参加させることがねらいです。ダリット、ジャナジャティ[ii]、障害をもつ女性を優先しています。

モヒラコハートがこれまでに支援した活動は以下のとおりです。（　）内は場所と協力団体。
1)　女性リーダー育成研修（カトマンズ市ナバジョティ研修センター）：6ケ月の住み込み研修
2)　就学期に教育を受けられなかった成人女性への教育（カトマンズ市　ウトゥプレラナ女子学校）
3)　障害者技術研修（カトマンズ市近郊の村落開発委員会）：9ケ月の技術研修
4)　生計支援（カトマンズ市）：女性2名が自分で小さな商売を始める際の資金を貸与
5)　思春期教育（カトマンズ市ユバアビヤン）：義務と権利を自覚させるためのボランティア育成支援
6)　ストリートチルドレン支援（カトマンズ市バスンダラ・ナショナルアカデミー）：働く子どもへの正規教育支援
7)　孤児支援（カトマンズ市　トゥフラ・バルグラム、トゥフラ・サンラクチャン）：孤児の保護
8)　ダリット、ジャナジャティの子どもたちの教育支援（ジャパ郡サンボダン・サダナセンター）：メチェ、コチェ、ダヌワール、ムサハルなどのダリットもしくはジャナジャティの子どもたちへの教育支援9)　ダリット奨学金（カブレ郡：ヨグマヤ・ネパール・ダリット奨学金）：カミ、ダマイ、サルキ女子への奨学金支給

[i] 2008年現在、紛争の犠牲となって殺された者の家族にはNRs.100,000の補償金が支払われる制度があるが、現実にその申請に必要な証明書類を提出するのが困難なために受け取っていない家族が多い。
[ii] 非ヒンドゥ民族。