UN rights experts apprised of violation of rights of indigenous Pradhan Newars for construction of a mega business complex

Kathmandu, 9 Feb

Two non-governmental organizations have submitted an urgent communication to UN rights experts alleging that a Nepali private company has unlawfully acquired the communal trust lands of indigenous Pradhan Newar community of Kathmandu to construct a mega business complex. As a result, the religious and cultural customs and traditions of Pradhan Newars based on the pond and its embankment lands have been devastated and thus their cultural rights and rights to cultural rights and rights to lands and resources violated, the communication reads.

Lawyers' Association for Human Rights of Nepalese Indigenous Peoples and National Coalition Against Racial Discrimination jointly submitted the communication to the UN Special Rapporteurs on the Rights of Indigenous Peoples and in the field of cultural rights on Monday. They have urged the Special Rapporteurs to correspond with the Government of Nepal about the need to take immediate action to defend, protect and promote the rights of the indigenous Pradhan Newars to their land, resources, sacred places and culture.

UN rights expert informed of violation of rights of Nepal's indigenous Newar people due to road expansion drive in Kathmandu valley, with the case in point of Ugrachandi temple in Lalitpur

This communication was submitted to the UN Special Rapporteur on the Rights of Indigenous Peoples, Prof. James Anaya, on 6 August 2012 to provide information regarding violations of human rights of indigenous Newar people of Nepal, and/or continued threat thereof, by the road expansion drive in Kathmandu valley – mainly in Kathmandu metropolis and Lalitpur sub-metropolis, with the case in point of Ugrachandi temple of Lalitpur.

Below is the detailed account regarding current immediate risk of demolition of Ugrachandi (Tamka:dya:) temple, a historical holy shrine of Newars in Jawalakhel, Lalitpur, without any consultation with and consent of local Newar communities for expansion of road in the area.[1] This violates their right “to maintain, control, protect and develop their cultural heritage” as provided by UNDRIP article 31 along with their right to Free, Prior and Informed Consent.

गुठीको जग्गा हड्पेर निर्माणाधीन “ठमेलभित्रको ठमेल” छायाँदेवी कम्प्लेक्स विरुद्ध सर्वोच्चमा रिट

१५ मे २०१४, काठमाडौँ

काठमाडौँको पर्यटकीय क्षेत्रमा निर्माणाधीन “ठमेलभित्रको ठमेल” भनेर चिनाइएको छायाँदेवी कम्प्लेक्सको निर्माणको लागि नजिकै रहेको थं विहारका परम्परागत कार्यको लागि प्रयोग गरिँदै आएको प्राचीन कमल पोखरीको गुठी जग्गा गैरकानुनीरुपमा हरण गरिएको भन्दै त्यस्तो निर्माण कार्य रोक्न अन्तरिम आदेशसहित सो जग्गालाई सार्वजनिक नै कायम गर्न उत्प्रेषणयुक्त परमादेश लगायत को माग गर्दै सर्वोच्च अदालतमा मंगलबार रिट निवेदन दर्ता गरिएको छ ।

“ठमेलभित्रको ठमेल” बनाउन गुठीको जग्गा हड्पिँदै

७ चैत्र २०७०, काठमाडौँ

काठमाडौँको पर्यटकीय क्षेत्रमा निर्माणाधीन “ठमेलभित्रको ठमेल” भनेर चिनाइएको छायाँदेवी कम्प्लेक्सको निर्माणको लागि नजिकै रहेको थं विहारका परम्परागत कार्यको लागि प्रयोग गरिँदै आएको प्राचीन कमल पोखरीको गुठी जग्गा हरण हुने भएको छ ।

सात व्यवसायीको ३ अर्ब रुपैयाँ लगानी रहेको सेन्टर आगामी दुई वर्षभित्र संचालनमा आइसक्ने छ । मल्ल होटलको पछाडी करिव १५ रोपनी क्षेत्रफलमा छायाँदेवी कम्प्लेक्सले व्यवसायिक भवन निर्माण गर्न लागिएको हो । सो कम्प्लेक्सको निर्माणको लागि नजिकै रहेको थं विहार (विक्रमशील महाविहार)को परम्परागत धर्मकृतिको लागि प्रयोग हुने गरेको कमल पोखरीको जग्गा पनि प्रयोग गर्न लागिएकोे छ । उक्त विषयमा उक्त महाविहारका ६ जना गुठियारहरुले पोखरी गुठी जग्गाको रुपमा सार्वजनिक नै रहनुपर्ने माग गर्दै काठमाडौँ जिल्ला अदालतमा मुद्दा दायर गरी मुद्दा विचाराधिन अवस्थामै रहँदा पोखरी भित्र पर्ने गरी निर्माणस्थल वरिपरि पर्खाल लगाएर कम्प्लेक्सको निर्माणकार्य धमाधम अघि बढाइएको छ ।

नष्ट हुदै छन् मुलुकका ऐतिहासिक सम्पदाहरु

- भागवत नरसिंह प्रधान

नेपाल प्राकृतिक, प्राचीन, धार्मिक, सांस्कृतिक, ऐतिहासिक, पूरातात्विक, सम्पदाहरुले भरिएको मुलुक हो । सम्पदाहरुको धनी देश भनेर विश्वमा प्रख्यात छ । यस्तो सम्पदाहरु स मन्दिर , देवालय, पोखरी, चोक, इनार, डवली, धर्मशाला, परम्परागत रुपमा चलिआएको पूजा, वाजा, नाच, पर्व, जात्रा, आदिहरुले नेपालको इज्जत, मान, तथा प्रतिष्ठा वढाएको छ । वास्तवमा भन्ने हो भने मुलुक, व्यक्ति, तथा समूदायको वास्तविक परिचय तथा पहिचान दिने आधारहरु भनेका यिनै भौतिक तथा अभौतिक सम्पदाहरु हुन् ।

Harisiddhi locals demand return of their lands acquired for Brick and Tiles Factory

25 February 2014

Locals of Harisiddhi village, around 8km south of Kathmandu,  have demanded that the Government return the lands acquired for Harisiddhi Brick and Tiles Factory as the lands are not being used for running the factory. They are knocking the doors of Supreme Court to get the lands returned as per Nepal’s existing laws and international human rights standards.

Around 700 ropanies of lands of local Newars was acquired at the rate of NRs. 1,500 per ropani for the establishment of the factory almost 50 years ago with assistance from China. Through an agreement in 1992 (2049 BS), management of the lands under the factory was handed over to Sundar Lal Bhawanani and Narsingh Bahadur Shrestha, after its machineries, buildings and other equipment were sold to them for meager amount of NRs. 220 million, without even informing the local agency and concerned stakeholders in the name of increasing the production and machineries of the factory.

हरिसिद्धि ईटा तथा टायल कारखानाको निम्ति अधिग्रहण गरिएको जग्गा फिर्ता गर्न स्थानीयको माग

२५ फेब्रुअरी २०१४ (१३ फागुन २०७०)

ललितपुरको हरिसिद्धिका स्थानीय हरिसिद्धि ईटा तथा टायल कारखानाको निम्ति अधिग्रहण गरिएको आफ्ना जग्गा  हाल आएर उक्त कारखानाको लागि प्रयोग नगरिएको हुँदा नेपालको कानुनतः र अन्तर्राष्ट्रिय मानव अधिकारबमोजिम फिर्ता गर्न सरकारसँग माग गर्दै सर्वोच्च अदालतसम्म पुगेका छन् । 

२०२१ सालमा चीन सरकारको सहयोगमा स्थानीय नेवारहरुको करीब ७०० रोपनी जग्गामा प्रति रोपनी रु. १,५००।– का दरले मुआब्जा दिएर उक्त कारखानाको स्थापना भएको थियो । पछि २०४९ सालमा स्थानीय निकाय तथा सरोकारवालाहरुलाई जानकारी सम्म नगराई कारखानाको मेसिन, घर टहरा, आदि सामाग्रीहरु सिन्काको भाउमा रु.२२ करोडमा सुन्दरलाल भवनानी र नरसिंह बहादुर श्रेष्ठको नाममा बिक्रि गरी निजिस्तरबाट सञ्चालित उद्योगले उत्पादन वृद्धि गर्ने र मुसिनहरु थप गर्ने नाममा कारखाना एरिया भित्रका जग्गाहरु व्यवस्थापन जिम्मेवारी हस्तान्तरण गरिएको थियो । 

International Indigenous Film Festival in Dharan, eastern Nepal

Indigenous Film Archive (IFA) is organizing International Indigenous Film Festival 2011 in Dharan city of eastern Nepal from 18-19 December 2011. The festival aims to raise the issues of indigenous rights and demands through films, expand indigenous films to villages and include indigenous film-making in the so-called ‘mainstream’ towards strengthening the foundation of national unity.   

Indigenous Nationalities Film Promotion Committee, Dharan will host the International Indigenous Film Festival 2011 at the City Hall of Dharan. Embassy of Denmark is the main supporter of the festival.

This is the third edition of the International Indigenous Film Festival being held annually in Dharan as an extension of the Nepal International Indigenous Film Festival (NIIFF) organized by the Indigenous Film Archive in Kathmandu.

A total of fifteen indigenous films and documentaries will be screened in the festival this year. The films from Nepal include Godewa (Tamang), Gwaye Maru (Newar), Tinaagaa (Tamu), Bhuyaar (Tharu) and Bhuyar (Tharu), among others while the films from other countries are Building Dignity (Bolivia), Oscar Award nominee Hotel Rwanda (Rwanda), etc. Short films and documentaries being screened are Thakthakma (Limbu), Da Chiuri (Chepang), Naaraam (Magar), Mahita (Tamu) from Nepal and Geitalaaga from Finland. The festival will also consist of various indigenous food and books stalls.

Translated from Bhisan Rai’s original article (below) published on 13 June 2011 on Nepal Federation of Indigenous Nationalities (NEFIN)’s website. 

Monday, 13 June 2011 00:02

धरानमा आदिवासी चलचित्र महोत्सव भीषण राई आगामी पुस ३ र ४ गते धरानमा अन्तर्राष्ट्रिय आदिवासी चलचित्र महोत्सव हुने भएको छ । आदिवासी मातृभाषाका चलचित्रमार्फत आदिवासी माग, मुद्दा र  अधिकारका विषयहरू उठान गराउने, आदिवासी चलचित्रलाई गाउँगाउँसम्म विस्तार गर्ने र मूलधार भनिने चलचित्रमा आदिवासी धारलाई पनि समावेश गर्दै राष्ट्रिय  एकताको आधारलाई अझ मजबुत बनाउने उद्देश्यअनुसार अन्तर्राष्ट्रिय आदिवासी चलचित्र महोत्सव हुन लागेको हो । आदिवासी जनजाति चलचित्र प्रवर्द्धन समिति सुनसरी धरानको आयोजनामा धरान सभागृहमा अन्तर्राष्ट्रिय आदिवासी चलचित्र महोत्सव -२०६६ हुन लागेको हो । महो त्सवको मूल आयोजक इन्डिजिनियस चलचित्र अर्काइभ -आईफा) हो भने मूल सहयोगी एम्बेसी अफ डेनमार्क छ । राजधानीमा इन्डिजिनियस चलचित्र अर्काइभद्वारा सम्पन्न अन्तर्राष्ट्रिय आदिवासी चलचित्र महोत्सव-२०६६ लाई विस्तार गर्ने क्रममा धरानमा आयोजना गर्न लागिएको हो ।  प्रत्येक वर्ष धरानमा आयोजना गरिने अन्तर्राष्ट्रिय आदिवासी चलचित्र महोत्सवको यो तेस्रो संस्करण हो । महोत्सवअन्तर्गत राष्ट्रिय अन्तर्राष्ट्रिय लामा छोटा गरी कुल १५ वटा आदिवासी चलचित्र तथा वृत्तचित्र प्रदर्शन गरिनेछ । जसमा बिल्डिङ डिग्निटी -बोलीभिया), ओस्कार  एवार्ड प्राप्त होटल रुवान्डा -रुवान्डा), गोदेवा -तामाङ), ग्वाय मरु -नेवार), तिनागा -तमु), भुयार -थारु), बाराहीपुत्र -मगर) आदि चलचित्र छन् भने छोटा चलचित्र तथा व ृत्तचित्रमा थाक्थाक्मा -लिम्बू), द चिउरी -चेपाङ), नाराम -मगर), महिटा -तमु) र गेइटालागा -फिनल्यान्ड) प्रर्दशन गरिनेछ । चलचित्र महोत्सवस्थल धरान सभागृहमा नेवार, थारु, राई, लिम्बू, मगर, शेर्पा तामाङलगायत विभिन्न आदिवासी जनजातीय खानाका  स्टलका साथै आदिवासी जनजाति पुस्तकहरूको स्टल पनि राखिनेछन् ।

Newa: Who, Where, How Many and When? Gleaming through the statistics on Newars

Talk program on the book Newa: Who, Where, How Many and When?

Nepa Rastriya Party is organizing a talk program on its above mentioned book on Friday April 22 at 2pm at Chamber Bhawan, Jamal. Below is a synopsis of the book:

Narayan Manandhar

Gleaming through the statistics on Newars

Once, the Kathmandu Valley used to be Nepal. Literally, the Valley was called Nepa, a term derived from its original inhabitants – Newars. With the passage of time, particularly, after Kathmandu-centric unitary mode of governance, Nepal became Kathmandu. It should have been a matter of pride to its original inhabitants for Kathmandu representing Nepal and Nepal being represented by Kathmandu. However, Newars had to pay a price - the price of being turned into an excluded minority at their own place of origin. Newars no more represent the majority population within the Kathmandu Valley.

In mid 1990s when this scribe was with the National Planning Commission, Mr. Narayan Man Bijukchhe was heard pleading, in one of the ritual meetings of National Development Council, that non-residents coming outside the Valley should not be entitled to buy land here. At that time, this scribe thought the idea to be so absurd. Now, almost twelve years down the line, he was so true.

In his recent work Newa: Who, Where, How Many and When? Prof. Mrigendra Lal Singh, a statistician and a demographer, takes a meticulous effort to sieve through the statistics on Newar population. The document is published by Nepa Rastriya Party (NRP) – a party formed at the wake of CA elections representing Newar Community. This must be the first document using census data sought to analyse the status on Newar population.

Writes Dr. Keshav Man Shakya, President of NRP, “Newa(r) is a complex ethnic entity”. There are more than two dozen communities representing Newars. And within each community there are many groups and sub-groups. There are Hindu Newars, Buddhists Newars and Newars in between. There are ethnic groups, caste groups and hierarchy within Newars. Interestingly, they do not conform to Hindu caste system. Unlike in Hindu caste system, Dyolas and Jogis, considered to be at the lowest stratum, are given a prestigious job to take care of temples, pujas and goddesses. Similarly, Sunars (goldsmiths) are regarded as untouchables in Hindu caste system but in a Newar community, goldsmiths are placed at the upper stratum of the society. Even if one takes Newari language as a common binding thread, Newari language spoken by the Newars in Kathmandu city differs from the one spoken in Bhaktapur – a city situated hardly 20 km away. The deep division and fragmentation seems to be the basic feature of a Newar community. And this has successively helped the Shah rulers from Gorkha to conquer the inhabitants, implement a policy of “divide and rule” and subjugate them for two centuries.

Yet Newars are the rich and privileged community on its own.  Due to inter-pot trade between India and Tibet, the Kathmandu Valley became a thriving city. They are at the top of UNDP’s Human Development Index in Nepal. The best judgement on Newars should be based not on where they stand today vis-a-vis other communities of Nepal, but on how they have been gradually marginalized, excluded and exploited by the successive rulers.  

With the debate on federalism, there is a resurgence of Newar community demanding for a Newa autonomous region. A broad Nepa Mandala comprising of three core districts of the Kathmandu Valley along with nine adjoining districts has been proposed to form a Newa autonomous region.

Now, Newars are expressing their assertiveness over their marginalization and exclusion from the government services, from the politics, from their age-old business profession and now from their own place of residence. The report does not shed information on social political and economic dynamics of Newar community. But it does speak on spatial distribution of Newar populace. Here are some findings in a nutshell:

·         Newars constitute from 5 to 6 percent of Nepal’s population, as at present, the expected population is 1.5 million. In 2001, nearly 47 percent of Newars live inside the Kathmandu Valley while remaining 53 percent lives outside the Kathmandu Valley.

·         Even within the Kathmandu Valley, in 2001, the share of Newar population is about 35 percent. In 1952/54, it was as high as 67 percent.  In 2001, the Newari speaking community in the Kathmandu Valley is 92 percent. The figure was 96 percent in 1952/54.  The proportion of Newari speaking community living outside the Kathmandu Valley is 42.39 percent only.

·         The proportion of Newars speaking Newari language is estimated to be 61 percent in 2011. The figure was as high as 72 percent in 1951. With reduced population growth rate of Newars (1.84%pa) compared to national average population growth rate (2.36% pa)and general practice among the children of Newar to give up speaking Newari language, there is an apparent threat to Newar identity.

·         In spite of Newar community being a diverse and a heterogeneous community, the top six communities, namely, Jyapu (41%), Shrestha (15%), Bare (14%), Naya (10%), Sayami (7%) and Kuma (7%) account for 94 percent of Newar population. Within Jyapu community alone one will end up finding more than a dozen groups.

·         In spite of heavy concentration of Newars inside the Kathmandu Valley, they are also a dispersed community. As per 2001 Census, Humla is the only district without having Newars. Out of 3961 VDCs, 2245 or 57 percent have Newar population. Even the proposed Nepa Mandala does not capture more than 65 percent of Newar population.

·         Newars are basically an urban community. The average share of urban population in Nepal is 14 percent. Within Newar community the share of urban population is 46 percent. Within total urban population of Nepal, the share of Newar community is 18 percent.

The goddess’ secrets | et cetera | :: The Kathmandu Post ::

ANUSTHA SHRESTHA

OCT 26 -
While most Nepali mainstream films do not gain any international importance, Nepali documentaries have been doing quite well—not just with their content, but also with their technical aspects. Documentary makers benefit from the cultural and social diversity of our country. And another Nepali documentary has recently hit the headlines, premiering at the 11th Annual ImagineNative film and media art festival in Toronto, Canada.

Kumari, directed by Prina Raj Joshi, premiered at the indigenous film

fest on Oct. 23. The eight-minute film promises to eliminate misconceptions about the Living Goddess and to promote Nepali culture. This is the only film from South Asia to have been screened at the film festival.

The documentary shows how a young Shakya girl is selected as the most powerful Goddess of the country and how people crave to get her blessings. Many documentary makers have attempted this venture and it has become a commonplace story; nevertheless, the six-member team from Perfect Media took up the challenge to present the story of the living goddess in a different manner. “There is a popular myth about how a Kumari is selected and how a young girl is kept in a dark room surrounded by heads of buffalo to check whether she is fit to be a goddess,” says Joshi. “This has posed several issues concerning human rights from international organisations. We want to make it clear that this is nothing but just a myth.” The documentary shows how the living goddess lives in her facilitated residence, Kumarichhen. There are around half a dozen caretakers for her; she has her special study hours, and she is given more privilege than a normal child. “She is one of the most privileged children in our country—even the head of the state bows to her,” explains Joshi.

“This documentary took us around a year-and-a-half of research and filming,” he says. The Kumari makes public appearances around 13 times in a year on various festive occasions—that was the maximum number of chances that the team had to capture the glimpse of the goddess through their lens. Though the Kumarichhen is normally open to Nepali visitors, cameras are not allowed inside. Therefore, the cameramen had to be patient and alert because if they missed a shot, they would have to wait for a year to complete the project.  Moreover, anadditional challenge for them was the protection of their camera. On rare occasions such as Indrajatra, Dashain, Ghode Jatra and other festivals, when the Kumari is taken around the city in a chariot, huge crowds prevent any filming of the event. “We almost lost our camera three or four times and once, we were nearly hit by a part that fell off a poorly-maintained chariot,” says Joshi. Though they were also restricted by the poor lighting—as most filming took place during the evenings—they managed to shoot a rare scene of the Kumari walking on the ground; the Kumari is either pulled in her chariot or always carried by someone. Only a few know about this event as it takes place in the night.

Joshi, who has shot half a dozen documentaries, has screened two documentaries—Twisin and Gway Maru—previously at the same film festival. “Although we are still behind in technology, this is nothing to be discouraged about. We can come up with competitive presentations and content.” Kumari is a silent documentary, and the current length of eight minutes will be extended to around 35 minutes before the filmmakers screen it in Nepal. A Canadian distributor has already put up a proposal for the film, which is an encouragement for upcoming Nepali filmmakers.

“I live in Nepal. I have been watching all the festivals and the Kumari

since long, but these festivals are still mystical,” says Joshi. He considers it necessary to have a visual record of our festivals and celebrations for the younger generation and to the world. And Kumari seems to be the right beginning for this.

Posted on: 2010-10-27 07:51

Footnotes in History | Features | ekantipur.com

Nuwakot - Footnotes in History | Features | ekantipur.com

NEPAL | Indigenous People Seek More, Get Less

By Marty Logan KATHMANDU, Jul 21, 2005 (IPS) - The glass bangles on their arms are shattered, they are forbidden to put saffron-coloured powder in their hair and to wear red - reserved for those "blessed" with a husband - for the rest of their lives. Widows in Hindu societies are traditionally treated in ways that today have become striking symbols of paternalism.  These rituals are still widely practised in the Hindu Kingdom of Nepal, but journalist Khim Ghale says the now frequent reports about widows' lives "do not touch me". Ghale is among the 41 percent of the Himalayan country's 26 million people who come from indigenous nationalities ('janajati adivasi'), many of which do not practise Hinduism. A reporter for the past six years at 'Kantipur' daily newspaper, Ghale says many of his fellow journalists, Hindus, have become obsessed with reporting the 'widow', story but when he tries to explain to them how his Gurung culture treats such women "they laugh". They also dismiss his arguments that Nepal's janajatis have the right to study at higher levels in their mother tongues, instead of in the country's only official language, Nepali, and perhaps English. Worse, says Ghale, issues like language rarely get raised here publicly. "We have so many problems, we have so many issues, why can't the media report these?" asks Ghale, vice-president of the Association of Nepalese Indigenous Nationalities Journalists (ANIJ) in an interview. ANIJ was formed in 1999, both to find some room in the nation's newspapers and airwaves for discussion of the issues that matter most to the 59 officially recognised indigenous groups in Nepal, and to push the nation's media managers to make space for janajati journalists. Indirectly, the organisation was a product of the 1990 democratic "spring", when activists forced the then king to accept multi- party democracy in one of Asia's poorest nations. Another child of the decade that followed was the Nepal Federation of Indigenous Nationalities (NEFIN), an umbrella group that speaks for 49 janajati groups in Nepal. After 1990, "in terms of material benefit we didn't get anything, but at least we got this institution ... we have been able to establish our identity (and) janajatis are now aware of their rights," says NEFIN General Secretary Om Gurung. Today NEFIN is known as an outspoken organisation with strong support from the international community - but it is still pushing Nepali society to recognise that the country's indigenous people are different. That struggle was set back this week when the government of King Gyanendra Bir Bikram Shah cut spaces reserved for janajatis (along with women and dalits, or "untouchables") in the civil service, replacing a 10 percent allotment with the possibility for "positive discrimination" in individual cases. At a time when members of Nepal's indigenous movement are demanding janajatis should be represented in the civil service and higher education according to their population, the new rules are unacceptable, says Gurung. "If they don't revise this policy, we'll take any steps (necessary) against the government ... we'll have to be radical if the government does not show concern." Such words sound an ominous echo in today's Nepal. For nearly a decade security forces have been waging a bloody fight against Maoists who now control most of the countryside, and who pointedly woo the janajatis and dalits who compose most of their ranks by stressing their oppression by the "higher" castes. "Janajatis are suffering (at the hands of) both sides," says Santa Bahadur Gurung, head of an independent office created by a former government to deal with janajati issues. "Maoists say to them, 'we are doing these things, we are fighting, for you'. So the government should take very seriously at this point the janajatis' and dalits' demands (and ask) 'what can be done as soon as possible'?" he adds in an interview. Established in 2002 but given office space only after a year of prodding, Santa Gurung's National Foundation for Development of Indigenous Nationalities (NFDIN) is fiercely independent but its chief knows his limits. "I cannot protest to the government; I cannot demand from the government. What I can do is request from the government." An academic by training, Santa Gurung is methodically building NFDIN's capacity to assists janajatis. Working with NEFIN, the office classified Nepal's indigenous groups into five categories, from "endangered" to "advanced". Its strategy is to assist the more developed groups to deal with cultural concerns, like language and education, and to provide more basic economic support to the groups at the opposite end of the scale. But NEFIN's Om Gurung says the indigenous movement as a whole has taken a further step, realizing, "without political rights we cannot achieve our socio-economic rights". Nepal's indigenous people are amazingly diverse. One group, the Newars - known as the indigenous people of the Kathmandu Valley - has the highest per capita income of any caste or ethnic group in Nepal, while overall, janajatis rank lowest on the human development index (0.299). Two dominant Hindu castes, Brahmin and Chhetri, rate 0.441 and 0.348 on the index, according to NFDIN figures. Janajati groups account for the vast majority of the 106 languages counted in the 2001 census. Significantly, says expert Harka Gurung, "social demographic data of the last decade clearly evidence a strong tendency towards identity assertion based on ethnicity, language and religion". For example, only four of 19 indigenous groups for which data were available lost mother tongue speakers from 1991 to 2001. Also, there was huge growth during the decade in the number of individuals from janajati groups that traditionally practise Buddhism or traditional ('Kiranti') religion who identified themselves as doing so. At the same time, individuals practising Hinduism declined in relation to population growth. Despite their diversity, leaders of Nepal's janajatis agree on a core set of demands, says Om Gurung: freedom of religion; reservation systems in government and schools; proportional representation in decision-making positions; and, in the long term, regional autonomy based on the right to self-determination. Pramila Rai and GS Rampyari say just making indigenous women aware is a huge challenge for their group, the National Indigenous Women Federation - - Nepal. "We are happy to have (sustained) this organisation for seven years ... especially because as women we have our homes, our children, our work (outside the house) also. All these things we have to manage," says Rai. The women argue that Brahmins and other "upper-caste" people who control the government do not make their task easier. For example, when officials previously set aside spaces for janajati women to enter the civil service, 90 percent of the slots went to Newari women. Authorities "come up with all these stupid things ... to make us fight among ourselves," says Rampyari. Helping indigenous people access their rights is the goal of the Janajati Empowerment Project (JEP) a three-year, 2.6-million-U.S. dollar endeavour just launched by NEFIN and the Enabling State Programme (ESP) of the UK Department for International Development. The JEP aims to: strengthen indigenous organisations, increase awareness among janajatis, make authorities more responsive to those rights, and strengthen the role of indigenous people in policy-making, says ESP's Bimal Tandukar. "What we are trying to do is mainstream the issues ... people who are at the policy level never tried to listen." Successive governments since 1990 promised in their five-year plans to focus on janajati people, but "in practice it was never implemented," he adds in an interview. Tandukar recognizes that the JEP is controversial, although he says the government, which has a seat on the project steering committee, has not objected to it. "Some people think (such a programme) is very necessary because of the conflict" but "conservatives think this sort of programme will further divide the (Nepali) people". Om Gurung says he hears the latter argument more and more since the king fired the government and took power on Feb. 1. Members of the monarch's handpicked Council of Ministers "talk about one nation, one culture, one language. They are a monolithic type of government. They don't accept plurality or cultural diversity." (END) http://ipsnews.net/news.asp?idnews=29588