1.4 Diversity – ethnicity, caste and class
There is no caste-based discrimination among the street children. When they are meeting someone for the first time, they do not ask the caste of that person. If in the course of living or being together, they happened to know the caste of a friend, they addressed that person with their caste. For instance, if that person was from the Brahmin community, they would be addressed as Bahun. Similarly, if someone belonged to the Bhutia community, then they would be called Bhote. But this is not applicable to everybody. For instance, if someone is from a low caste, such as Kami[i] and Damai[ii], then that person is called by their caste. This shows that they have also been influenced by social culture and practices.

Although street children do not make discrimination between upper caste and lower caste, they still tease each other by their caste. For instance, if someone is a Brahmin, the others around him say, “Bahun Baje[iii] won’t eat the food touched by us.” Then the Brahmin replies, “You are almost touching my food. If you touch it, maybe you will eat it too. So let me run away with my food!” Clearly, they make fun of the practice of untouchability that still exists in Nepal. Sometimes they even have a debate on various castes and creed. All this is done for fun, without intending to hurt or derogate another. When these children turn adults, caste-based discrimination becomes a non-issue. Many street youths have gone for inter-caste marriages. Some of them marry while still living on the streets. There are also cases where they have delivered babies on the street. In such cases, various organizations seem to be helping them.

There are also examples of some street youth breaking wealth and class-based barriers. For instance, they have fallen in love with girls from affluent families and even married them. For instance, there was a boy who had been living on the streets for 12-13 years. While still on the streets, he fell in love with a girl who was a resident of Kathmandu. After a few months, the girl’s family found out about their affair and tried to separate them. But the couple ran away and went to Pokhara. The girl’s family brought her back from Pokhara and married her to somebody else. There are many cases such as this one.

However, some affairs have been successful, too. Affluent families have accepted their daughter’s choice. After the marriage, they have supported the street youth to take up various professions. In this way, some street youths have been leading a dignified life.

No proper research has been conducted to study the condition of street children by caste, religion and economic status. As a matter of fact, these aspects seem to make a significant impact in their lives. In view of some of the ‘estimated’ statistics above, it appears important to conduct a research on their caste and religion.

[i] Blacksmiths
[ii] Tailors
[iii] Nepali word for grandfather – traditionally, Brahmin priests are referred to as Bahun Baje

1.5 Implication of conflict
The problem related to street children is a serious one for Nepal. But it has often been overshadowed. On the one hand, the organizations working in this sector do not seem to be making much of a positive impact. On the other, Nepal’s other problems seem to be encouraging the street children. Due to the conflict, many children were displaced from their villages and were forced to live in the city streets. Moreover, the conflict made it even more difficult for them to spend their lives on the streets. Many children entered the cities due to fear of the Maoists. In the villages, they would either be forcefully recruited by the Maoists or suspected by the army of being Maoists or their spies. Therefore, they ran away to the city out of their own will or were advised by their families to do so. But when they came to the city, they could not find a job for themselves, and the only alternative they had was street life. There are also cases where some children spent some time with the Maoists before escaping from them.

During the movement for democracy, in 2006, the situation of the street children became very tense. They were very frightened and unsteady during this period because of the curfew imposed by the government in the country’s major towns and cities. The army was deployed in every junction and alley. No one knew when fire would be opened. Given such circumstances, these children could not come out for many days. It’s hard to tell where they must have stayed during that period, but one can guess that they must have found shelter in some corner of the city and in junkyards, or they must have sought refuge with various organizations. Their other problem at the time was their work. When the movement was taking place, they were not able to collect waste plastic and junk. As a result of this, they couldn’t make an income and had to starve for many days.

There were even cases where some children were trampled by the crowd during the movement. These children came out when they saw the mob, but when the security personnel chased the mob, the children got crushed in the rushing crowd.

Shiva Lama has been living on the streets for seven years. He has bitter experiences of being harassed by the army. He feels that the army and the police harass the street children much more now than they did in the past. When he and his friends went out at night, to collect waste plastic, they searched them over, suspecting them of being Maoists. When they explained that they weren’t Maoists, the security personnel scolded and abused them. They also inquired the street children how often they met with the Maoists.

On the one hand, the army and police harassed the street children, and on the other, the Maoists forcefully involved street youths in their meetings. They experienced pressure from both sides.

Some street children were even detained on various charges, such as theft, fighting and drug abuse. Such children were threatened and intimidated by the police, who accused them of being Maoists.

Street children faced many hardships during the conflict. In this connection, organizations working for street children held discussions with the police several times. According to the police, it was likely that street youths would be used by the Maoists. But when we looked at the situation from our perspective, we found that street children and street youths were caught between both sides. This book includes stories of children who were affected by the conflict and later forced to take up street life. These children were harassed by the Maoists. We could not reach out to those who had been harassed by the government security forces. This book therefore reveals some negative aspects relating to the Maoists. But we have read in the national papers that the number of street children who were harassed by the government security is also around the same. We must therefore make it clear that we are not biased towards or against any particular party.

1.6 Differences between street children in Kathmandu and Lalitpur
The condition of not all the street children living in Nepal’s major towns and cities is the same. The structure of the town/city, facilities availed as well as the population play a vital role in this variation. Some towns/cities may be equipped with more facilities, where lifestyle and eating habits may be completely modern. These conditions determine the lifestyle of street children also. We need not go too far. We can see a huge difference between the lifestyles of the street children in Lalitpur and Kathmandu.

The general feeling seems to be that all street children are of similar nature. When most people hear about someone living on the streets, they tend to assume that they must all have the same attitude and nature. But it has been found that their situations vary according to the place where they live. According to JAFON’s findings, there are around 200 street children in Lalitpur. It has been estimated that there are nearly 800 street children in Kathmandu alone. Among them, 400 are in the contact with JAFON. It is quite surprising that there is such a drastic difference in the number of street children in these two cities. The children in Lalitpur are generally cleverer and more educated than the ones in Kathmandu. Comparatively, children have more access to opportunities in Lalitpur. Likewise, their eating habits also differ. The children in Kathmandu get to eat two to three meals a day. They also receive food at programs and campaigns organized by various organizations.

Interestingly, the Lalitpur children visit Kathmandu less often, whereas the Kathmandu children visit quite Lalitpur frequently. Due to scanty availability of plastic in Kathmandu, these children are found to be going to Lalitpur.

Comparatively, there are more street children-related organizations in Kathmandu than in Lalitpur. Even the media seems to support the Kathmandu children more. These children come into contact with various individuals.

The Lalitpur children are found to be in constant touch with their families, whereas the Kathmandu children are not so keen to be in touch with their families. Most small children, who come to Lalitpur, are from nearby villages. Therefore, it’s not hard for them to stay in touch with their families. If they have Rs 20-50 in their pockets, they can travel home anytime. During the festival of Dashain[i], most of these children visit their families. There are some children who despite being ignored by their family visit their parents often. Some children are supporting their families by collecting waste plastic. In some cases, the whole family has taken up this work. A number of other parents have become street vendors.

But things are different for the Kathmandu children, who come to the city from various districts of the country. It is harder and costlier for them to travel back and forth in order to go home. So only a few children are able to visit their families. Until some time ago, the street children in Kathmandu and Lalitpur were not able to visit their families because of the conflict between the State and the Maoists. They feared that they would be abducted by the Maoists or detained by the police in suspicion of being a Maoist. Regardless of where they come from, the Kathmandu street children are a little behind when it comes to keeping in touch with their families.

[i] 15-day long Hindu festival, which is also the national festival of Nepal, usually celebrated in the month of October

1.7 Dreams
Every street child wants to lead a reputable life like any other person in society. But when the time and circumstances do not go in their favor, they are compelled to live on the streets. However, they also cherish dreams of earning name, fame and money.

- Most street children and youths want to become drivers.
- Others want to become artistes.
- Some want to set up fabric businesses, restaurant and retail business.
- They want to become cooks.
- They want to do house-wiring.
- They want to become plumbers.
- They want to get involved in the production of agricultural goods.
- They want to go abroad to earn money.
- They want to set up social organizations to help their friends on the streets.
- They want to join service.
- They want to join the army.

However, they do NOT want to join the police or hold low-income jobs.

Most notably, today’s street children appear to be more educated than those of the past. While most of them can read and write, there are some who come to live on the streets after passing Class 8 to SLC[i].

This indicates that they are more in search of skills and opportunities rather than education. But it would be important to place an equal emphasis on education.

[i] School Leaving Certificate, mandated by the government at the end of tenth school grade

1.8 Life after street
Although they may have lived on the streets some time ago, some street children are leading a different life now. This is because they are capable or have access to better opportunities, among other reasons. The list of young people, who were once street children but are now leading a successful life as any other citizen, is very long. Some of these children receive help from organizations so that they are able to quit street life and lead a successful life. It would therefore be inappropriate to say that organizations have not contributed to their success, but no to the extent of transforming their lives completely.

Many organizations have been set up to work for the street children of young age. But not much interest has been demonstrated towards these children. In some cases, children stop receiving help after they reach a certain age. This kind of help may benefit the street children temporarily, but not in the long run. But there are some examples of children who have transformed their lives as a result of the help they received when they were young. When such children enter adulthood, they leave the street to begin a new life. In many cities, there are examples of former street children leading reformed lives. Such youths have taken up various professions; while most have become drivers, others have joined garment business, government service and the army. Some are even holding good positions in private companies. Similarly, some are associated with organizations working for street children or have set up similar organizations.

2. Jagaran Manch Nepal (JAFON)
2.1 Establishment
There are now many organizations in Nepal working for street children. Jagaran Manch Nepal (JAFON) is among them. JAFON was founded on 8 April 2000 by Rewat Raj Timilsina. This organization is different from other organizations in various respects. Likewise, its operation also differs from that of others. Timilsina is a former street child himself. That is why JAFON’s campaign has a particular significance.

The story of JAFON would be incomplete without a mention of Rewat Raj Timilsina. The story of his street life is long. His struggle from the streets to the successful life he now leads is a source of inspiration to many. His struggle is linked with JAFON and many street children associated with this organization. Timilsina is originally from Siraha. He left his house when he was 7 years old because of family dispute. His parents quarreled and started to live separately. Thereafter, his mother took him to Birgunj for his studies. In those days, she was a teacher in Birgunj. While in Birgunj, Timilsina made friends with the city boys. He was more interested in movies and entertainment than in studies. He started hanging out with boys his age, watching movies, wandering at night and not returning home. He deviated from studies.

Four years later, Timilsina entered Kathmandu with eleven other boys, expecting to earn money in the capital city. On the first day, the boys stayed in Dhalko[i]. His friends knew a junkyard, where they could exchange waste tin and plastic for money. For every kilo, they made Rs 12-15. Timilsina worked there for six months. Then he left Dhalko and moved to Bagbazar[ii]. Thereafter, he started living on the streets. He spent almost 12 years of his life on the streets. He has many bitter experiences of his street life.

Through his friends, one day, in 1992, he ended up in CWIN, which works for street children. In those days, CWIN was working on a play with the Aarohan Theatre Group[iii]. 12 youths were needed for the play, for which Timilsina was also selected. Aarohan trained them for a month, and they prepared a play on street life. They play was titled Mahanagarka Anagarik haru (Non-citizens of the Metropolitan). Directed by Mr. Sunil Pokhrel and acted in by street children, including Timilsina, the play was staged in various places. Timilsina stayed with CWIN for almost a year, after which he started living in Gwarko[iv] with other friends. After some time, Timilsina moved into a hostel for street children, which was operated by the same Aarohan Group. During his stay there, he got a job as trainer in a program called ‘Child to Child’, which was related to child rights. He then left the hostel and did this work for 10 months. After that, he moved to Pokhara for to work as the chief filed officer at the Child Welfare Society.

He had the opportunity to work with several organizations working for street children. However, he and his friends were not happy with the way some of these organizations operated. One day, they felt that they could start their own organization. In 2000, Timilsina set up an awareness group for the welfare of street children, together with former street children friends. In the same year, Timilsina solely established JAFON. Presently, Timilsina is fully involved with this organization.

JAFON is a social organization operated by former street children, who spent more than 12 years on the streets. The organization has been operating its programs throughout Nepal and making an effort to create an environment where there will be no more children on the streets. Presently, it is operating various programs for the street children in Kathmandu and Lalitpur. It has its offices in Kumbheshwor, Lalitpur.

At first, the JAFON office was in Anamnagar[v]. The story of struggle of this newly established organization is memorable. Its first objective was related to waste management. Its other objective was to create employment opportunities for street children and to save the remaining money for the welfare of street children. This work was initiated by two street youths. They went from door to door to collect waste materials. During the first few days, they were involved in the waste management of seven houses. This number has now increased to 400 houses, in which 12 youths are involved. This program is still running under the leadership of JAFON, providing employment opportunities to several street youths.

[i] A place in Kathmandu
[ii] A place in Kathmandu
[iii] Aarohan Theatre Group, http://www.aarohantheatre.org/
[iv] A place in Lalitpur, Kathmandu’s neighboring district
[v] A place in Kathmandu

2.2 Hamro Sansar (Our World)
On 11 December 2004, JAFON started Hamro Sansar, a home for street boys. A house was rented in Kumbheshwor in order to set up the home. The boys who live here are provided with different opportunities. The program is supported by SHAPLA NEER, which was founded by Japanese citizens, who contributed their savings to the organization. For the last 12 years, SHAPLA NEER has been supporting various community development projects and programs for street children. Due to their support, it has been possible for Hamro Sansar to accommodate 30-40 street children and street youths in Kumbheshwor. Along with accommodation, Hamro Sansar provides various facilities, including health services, television for entertainment, musical instruments, sporting facilities, affordable and healthy canteen, saving facility, non-formal education classes, cleanliness and hygiene arrangement and the operation of an internal junkyard in order to prevent the children from being cheated (as they are cheated by other junkyards). The canteen and junkyard were started with a view to making the organization self-sustained. Hamro Sansar is operating many other programs, including programs to motivate the street children and other programs relating to skill development, driving license, citizenship, legal service and art.

Hamro Sansar occupies two floors with eleven rooms. One of the rooms is allocated for the office. Another room is allocated for entertainment, where the children watch television. Then there is a separate room for non-formal education, where the children are taught. Three rooms are used as bedrooms; two of the bedrooms are for smaller children and the third one is for grown up children. There is a separate room where they keep their belongings. Likewise, separate rooms are allocated for kitchen and dining. There is also a staffroom.

Hamro Sansar provides them with bathing soap. Medical facilities are also provided. The boys generally get ready for breakfast at six in the morning, although some of them oversleep. The working boys leave for work after breakfast. They come back to Hamro Sansar for lunch in the afternoon. They buy food with the money from their own earnings. The Hamro Sansar canteen serves a meal at Rs 25. Most of the boys have now got into the habit of buying food with their own income.

Hamro Sansar has its own rules and regulations, and the children staying here have their own lifestyle and daily routine. After they have dinner at six in the evening, they go out in search of waste plastic until 11 or 12 at night. Then they come back to Hamro Sansar for sleep. They wake up early and go out again in search of junk materials and waste plastic. They sell the collected materials to the Hamro Sansar junkyard. Then they go for a shower. After showering, some of the boys watch television while others play the guitar and start singing. Some boys also play the carom- board[i].

There is a problem of drug addiction among some of these children, who are not able to get over the habit. They consume dendrite and other intoxicating items even during daytime. Drug addiction is a serious problem amongst the street children. The Hamro Sansar children, who are addicted to drugs, have not been able to quit drugs in spite of counseling.

Children and youth ranging from 8 years of age to 26 years live in Hamro Sansar. However, the children below the age of 17 have a majority. Some old boys leave Hamro Sansar and the new ones come in; this trend goes on. Despite the facilities Hamro Sansar provides, it is sometimes hard to stop them if they want to leave. They come and go as they wish. But for many boys, Hamro Sansar has become a home. Once they come here, they do not want to go anywhere else. They enjoy living here. They bond with other boys, share friendly conversations and enjoy the company of each other.

[i] Visit http://www.carromuk.co.uk/carromboard.html for details on what this game is and how it is played

3. Stories of street children and street youths
Though the stories presented in this section are real life stories, the real names of the characters have been replaced by the names of their favorite stars in order to protect their identity and safeguard their future. Likewise, their addresses, too, have been changed.


3.1 Amit – Escape from abduction
My name is Amit Dhungana. I am 17 years old. I am from Bungmati, Lalitpur. I started living on the streets since 1999. I was 10 years old at the time. It was because of my friends and my cousin that I started living on the streets. They used to come from the village to Lagankhel and Jawalakhel[i]. They earned some money by gathering passengers for tempos[ii]. They also brought me along with them. When I realized that money could be earned in this manner, I teamed up with my cousin and started working for a tempo, gathering passengers. After some time, I became familiar with more people and got to know the work better. Then I liked this job even more. My interest in studies declined, as I frequently bunked classes and often walked alone from Bungmati to come to the city. Sometimes, I even walked all the way back home at night. As I did more work for the tempo, I got to know some tempo drivers well and eventually became a conductor. At the beginning, I used to return home at night. Later on, I saw that the conductors usually slept on the streets. Most of them were boys my age. We got along with each other and shared common interests. Therefore, I also started to sleep on the streets. At first, my parents scolded me for not returning home. They told me off for not concentrating on my studies. But I could not mend my ways.

While working as a tempo conductor, I began to know many people at the restaurants in Lagankhel. By this time, I had started growing fed up of my work for the tempo; I fancied working at a restaurant, so I joined a restaurant in Lagankhel, where I washed the dishes and cleaned for a few months. But I did not like this work, so I became a tempo conductor once again. In the meantime, I happened to meet some boys on the streets, who were into collecting waste plastic and selling it for money. I joined them and started earning money. But street hooligans troubled us. They took away our money. They caught small boys like us and made us wash their clothes. We had to face many hardships on the streets. As we didn’t have warm clothes, we couldn’t sleep at all during the winter. Eventually, I was fed up of street life and wanted to return home.

I finally returned home after four years. My parents were happy to see me. I was also pleased to be reunited with my family after such a long time. I had friends in the village. I went out to play with them. My parents were urging me to resume my studies. One day, the Maoists abducted a group of students, who were returning from school. When I heard about this incident, I was so frightened that I left home without informing my parents. I came to Kathmandu, where I started living on the streets again and continued collecting waste plastic.

After few months, I returned home. But my parents had left the house by then, probably due to fear of the Maoists. So I came back to the city, to the same old street and same old work. But I am now with Hamro Sansar.

[i] Lagankhel and Jawalakhel are places in Lalitpur district
[ii] Small three-wheeler vehicles common for traveling, particularly in Nepal and India

3.2 Biraj – Maoists at the school
My name is Biraj Bhatta. I have been living on the streets for five years. I used to live in my village. The Maoists often came to our house, and so did the government’s men. We were scared of them, which was why my parents left the village and came to the city. I followed them.

One day, I had gone to the forest to collect firewood with my parents. I had climbed a tree to chop some wood when I noticed a group of people approaching me. They were clad in an army uniform and were carrying arms. They were Maoists. They ordered me to get off the tree. I was very scared but did as I was told. When I got off, they told me that I had grown up, so I should go with them. They also talked to my parents. In fear, my parents agreed to let them take me away. They warned us not to tell anybody in the village about the incident, threatening to kill us if we did. They said that they would come to get me the next day and left.

I went to school the next day. I told my teacher and classmates about our encounter with the Maoists the previous day. By that time, a number of Maoists had arrived in the school premises, to take some students with them. They also told me to join them. Quietly, my teacher called me near her and advised me to tell the Maoists that I would go with them the next day. I told them as I was advised. When the Maoists were still talking to other students, my teacher helped me slip out quietly, and I went home. I was very scared. After I told my parents about what had happened, we all went to my aunt’s[i] house. My parents stayed there. But I didn’t feel like staying at my aunt’s house due to fear. Then I met a driver I knew and asked for a ride in his vehicle, without seeking permission from my parents. I slept in the vehicle. When I woke up at 4 the next morning, we had arrived in Kathmandu.

After arriving in Kathmandu, I went to my aunt’s[ii] house in Lalitpur and started staying with her. I went to Lagankhel frequently, where I got acquainted with tempo drivers and conductors. Eventually, I started working as a tempo conductor. Thereafter, I left my aunt’s house and started sleeping on the streets.

Few days after my arrival in Kathmandu, my parents also came to the city. Now they live in Lagankhel and work as laborers at a marble factory there.

Life was fun in the village. I got to go to school and have a good time with my friends. I loved the food cooked by my mother. But we have to work very hard here. I want to become a driver. Let’s see what happens.

I used to live in Lagankhel. But for the last three months, I have been staying at Hamro Sansar in Kumbheshwor.

[i] More specifically, father’s sister
[ii] More specifically, mother’s elder sister