Caste-based discrimination has plagued Nepal for long and has refused to die down even today. Such discrimination has threatened to disrupt our social fabric. Although our constitution prohibits any form of caste-based discrimination and guarantees equality in all strata of society, some incidents demonstrate that such deeply-rooted social anomalies have persisted among a large section of the population, especially those who reside in rural Nepal.
The tragic story of two teenagers from Rukum West, who planned to tie the knot, could not withstand social pressures before they killed themselves as they belonged to two separate castes, is indeed a somber reminder that caste-based discrimination frequently meets its tragic end. Lokendra Khadka, the boy from the upper caste, and Sapana Pun Magar, the girl from an Indigenous community, had eloped with hopes of starting a life together but were found dead just days later in a shed adjoining Lokendra’s home. Societal pressure and strong opposition to inter-caste marriage led to their untimely demise. Lokendra and Sapana’s tragic end reminded us of the infamous 2020 Rukum massacre, one of the most terrifying and tragic caste-based violence in which an aspiring groom, Nawaraj BK, a young Dalit, and his friends were brutally attacked by villagers when the ill-fated youths attempted to solemnize Nawaraj’s marriage to an upper-caste girl. Following the massacre, 34 individuals were arrested, and 24 perpetrators were slapped with life imprisonment terms, which, however, offered some justice to the victims. The ghastly incident too exposed the deeply seated discriminatory culture that has defiled and poisoned our society.
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Despite being a legally banned practice, caste-based prejudices are deeply prevalent in our rural society, where caste hierarchies are strictly followed. The so-called upper-caste people still regard Dalits and other marginalized groups as inferior to them, which helps perpetuate a cycle of inequalities and discrimination leading to violent clashes in some places while creating pressures on individuals like Lokendra, Sapana, or Nawaraj in some other caste-related violent situation. Such discrimination has been passed down from generation to generation and has been deeply etched in our society, especially among our upper-caste segments. To address such prejudices, legal provisions are not enough. A multi-pronged approach that goes beyond legal enforcement is necessary. Besides spreading awareness and educating people regarding the ill aspects of discrimination, our authorities must work to emphasize the significance and values of human dignity, equality, and mutual respect. They should also look to disrupt the cycle of age-old caste-based narratives an individual inherits from society and families. Individuals should be taught stories of the ill consequences of discrimination and told about important figures who worked hard to end such discrimination in our and other societies to inspire our young ones against any form of societal discrimination and unfair pressures.
Moreover, encouraging dialogue within communities and among different caste groups will lead to interaction and cooperation among diverse communities for deepening understanding and thus rooting out prejudices. Local leaders, influencers, and development partners can play a vital role in improving and facilitating such cooperation. Media should also be mobilized through campaigns for inter-caste harmony and the ill impacts of caste-based discrimination. This can shift the societal attitudes on caste-based discrimination so that no individuals should suffer the fate of Lokendra, Sapana, and Nawaraj BK, along with many others who were sacrificed on the altar of caste-based ego fueled violence.
