Rights activists say that women from the Badi community aren't into commercial sex work anymore but the new generation of girls still carry the baggage of prostitution that force them to suffer silently. These women have come a long way, changing tradition and redefining themselves. But there's still a long way to go and so the battle for equality and a life free from social stigma continues. Shreejana Shrestha reports.
As a child, she entertained people with her dancing skills. She would dance for up to eight hours a day to earn money and support her family in Jhuprakhola, Surkhet. Krisha Badi recalls how she was strong enough to dance for long hours. She was collecting money for her mother's treatment. Being passionate about dance, she never felt at a disadvantage though she had to give up studying for five years.
"I never regretted dancing in the village as my family didn't have any source of income," says Krisha who currently resides at Light House Foundation Nepal (LHFN), an organization working for Badi girls and children, adding, "But when I think of sex workers and entertaining others my whole life as many other Badi women did in the past, I get chills down my spine."
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After coming to Kathmandu, with the help of LHFN, she realized that she was unwittingly giving continuity to the trend of Badi community by showcasing her dancing skills. Her faint memories of how people misbehaved with her for being born in a Badi community in Surkhet suddenly resurfaced when she pondered over life so far.
Many young Badi girls are now living and studying in Kathmandu while fighting the stigma associated with their community.
Currently, she is doing her Bachelors in Arts (BA), with a major in Journalism, at Pushpa Lal Memorial College even after being obliged to halt her studies for five years. She shared that the attitude of the society hasn't changed and as a result they still have to suffer in silence.
Krisha, 22, however, doesn't lose hope. She is all set for a bright future especially after coming to Kathmandu. Her dreams now seem achievable. And she's working hard towards the goal she has set for herself.
"I don't want to use my dancing skills to continue the unjust tradition but I want to showcase it as an art and talent," she said. She even shared her aspirations of becoming a media person and changing the perception of Badi community.
The LHFN is home to more than 750 girls and children where almost 500 girls are from Badi community and 250 children are from vulnerable economic background, orphans, and rescued girls. The organization has provided education and shelter to them and placed many of them in international forums as well. More than 20 girls have finished their intermediate level studies with the help of the institution.
Sita Badi, 20, is another exemplary figure for Badi community. She is pursuing a bachelor's degree though she had also left school after class eight. Her experience back in the village is not very pleasant. She was coerced to leave school as she would face physical abuse almost every day during the commute.
"Once I was in a bus home from school. A man next to me put his hands inside my pants after finding out that I was from Badi community. He said I must be used to such things," she said, tears welling up in her eyes. "I never dared to go back to school in the village after that incident."
Sita completed her intermediate level studies this year. She feels she has a long way to go and plans to go abroad for higher studies. She wants to be a role model in her community.
"I feel that my old life back in the village was just a nightmare. I got a chance to come to Kathmandu and live a new life where I will not be forced to sell my body or undergo any physical abuse," she said.
Founding President of LHFN, Raju Sundas, explained that Badi community is one of the marginalized Dalit communities in Nepal and needs holistic attention for its betterment. He said that the old tradition that once rigidly defined Badi women's occupation should not continue to affect their dignity and social status.
"We are providing Badi girls helping hands and they are themselves fighting against the social stigma and contributing towards a better society," Sundas added.
According to Central Bureau of Statistics (CBS), 2011, data, the Badi population is 38,603. They reside mainly in Kailali, Kanchanpur, Banke, Bardiya, Dang, Surkhet, Dailekh, Rolpa, Salyan and Pyuthan districts. They are believed to have migrated from India in the 17th century and gradually evolved as entertainers by dancing and singing under the patronage of the courtiers and royal families. They also relied on pottery and fishing for their survival. Later, when they lost support from the royals and faced various forms of discrimination, they opted to become sex work as a last resort.
The Badi women from Mid Western and Far Western regions staged Badi Andolan (movement) in 2008 asking for equal status in the society. During that protest, Badi women went semi-nude to draw the government's attention and address their demands that included settlement provision. Some of the other demands raised by the marginalized community were provision of citizenship to all Badi population, ensuring health facilities, opportunities of employment and alternative to prostitution.
According to Pushpa Badi, Vice President of Badi Community Uplift Development Committee, under the Ministry of Federal Affairs and Local Development (MoFALD), the government has built 450 houses for Badi communities in 10 districts following the protest of 2008. He added that rehabilitating Badi women and providing permanent settlement to Badi community are the major issues for now, along with providing them education and health facilities.
He also remarked that commercial prostitution doesn't exist in Badi community anymore. "Earlier Badi women were forced to take up sex work because of compulsion or lack of knowledge. Now the time has come for the government to provide them with settlement policies and job opportunities," Pushpa said.
Rights activists claim that women from the Badi community aren't into commercial sex work but the new generations of girls are forced to carry the baggage of prostitution and undergo humiliation. Many girls, who are studying in Kathmandu, are suffering silently due to the social stigma that comes with prostitution.
However, the modern Badi girls are paving ways by mustering courage to speak out against the discrimination, prostitution, and other ill practices. They are creating new destinies for themselves by focusing on education, employment, and above all equality.
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