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Human Rights Protection

VANI – Voluntary Action Network India

Human Rights Protection and People’s Concerns on Peace Campaign in Nepal

Sushiul Pyakurel

The people’s movement 2006 has entered into a new phase after 11:30 pm on April 24, 2006. This phase is more challenging, difficult and ruthless. We are entering into the reconstruction phase from highly destructive phase. In this context, it is not only relevant to discuss on human rights and peace campaigns, but also vital.

In a decade-long conflict and an autocratic system, the issues of peace and human rights had become unfulfilled expectations of the people. It is now a challenge for all of us to create an environment where people would literally fulfil their expectation. 

The people’s movement named Janaandolna-II has become an exemplary demonstration of people power, not only in Nepal and South Asia, but also for the whole world. In the country of diversity like Nepal, the movement became a symbol of unity. All social, economic, cultural, and geographical sectors were agitated. Social activists like us have to ponder-why did it happen? What is the core of national unity? What elements attracted whole Nepal towards it?

Aspiration for Change: the Crux  

In my opinion, the centrepiece of all these causes is people’s aspiration for change and hatred towards the status quo. People who did not see hopes for change due to hundred-year long feudal exploitation and monotonous life, wanted to get rid of such conditions. Against this backdrop, they remained unmoved during the 12-year insurgency. Some expressed consent, while some remained silent. They survived the conflict one way or the other, with hopes for change, even if it comes at the cost of losing their loved ones, forgetting their sincere desire to enjoy life with their families, and even by destroying very limited physical infrastructure. No matter how many days or under which circumstances they stayed and lived, their hopes and desire was change and relief from their pathetic condition. 

The sensitive people find such a situation of the society, nation and the world as an arable land to infuse their philosophy, ideals and objectives. In such circumstances, sometimes, even autocrats are born. These autocrats translate one sort of suppression into another type. Whatsoever, people are always determined to sacrifice for the change.

We have to understand the people’s movement 2006 in the same context. What is the real meaning of people’s greater desire for change? What type of changes they desire? Or, how could the change be smooth and timely? In searching the answers of these questions, we can reach the practical conclusion on subjects related to the ‘human rights and people’s concern for peace’.

Those who called for the recent movement, those who extended support for people’s mobilization, and leaders of those involved in the movement from different sectors, community, and levels said they participated in the protest to fulfil the real demand of the people. They were expressing their "interest, ambition and aim" in the name of people.

In the fight against autocracy, people from Kechana, Jhapa to the height of Mt Everest or public living in the areas from Mahakali to Mechi stood up in the fight. Everyone was ready for sacrifice.

It can be easily understood that people in Mustang and Manang, or people in Siraha and Kailali are not of the same type. Will the demand of suppressed Chamar and Dome community in the Terai region, and Kami as well as Damai community in Jumla and Humla districts have the same demand? Definitely, they may have common agenda, but have different issues in the inner-heart within a great desire for change.

What is the change for women?

What is the change for ploughman?

What is the change for poor indigenous community?

What is the change for minor community?

What is the change for ethnic community?

The list goes on. But, what should be understood is that the needs of the people are diversified, and the overall address of these issues is the main concerns of the people.

It is said that Nepali people’s disenchantment and anger surface in every decade one way or another, and demand for change is triggered off. The ire of the people is then harvested. But, people always fail to reap the harvest. A limited number of people fill their granary in the name of public. That is the reason people need to come forward for the sacrifice time and again.

If the earlier years between 1990 and 2000 are to be evaluated, it could not address pessimism and rage erupted by the criminalization of politics, political corruption, mafia, loss of value system, erosion of political character, lack of accountability, erosion in effectiveness of democratic organizations. Likewise, pessimism and anger caused by bonded laborers, and other factors like landlessness, indigenous issues, untouchability, discrimination against women, and economic exploitation also fuelled up the rage. Due to indifference to the above-mentioned concerns of the public, Nepali society fell into vicious cycle of conflict. So, while talking issues of the people’s concern in the present context, these subjects, which have been bringing impacts, have to be mentioned.

Meaning of peace

People have aspired for peace not only this time. Peace is indispensable for human beings along with their desire for development.

What type of condition should be termed as peace? There have been numerous thoughts about the basic sources of peace. Peace is defined differently and perspectives on peace are different, as well. But, sociologists, consider peace on the context of economic, political, cultural and social perspective. People could forcibly be silenced, forced to work, compelled to accept a certain philosophy, and development might also be achieved. But this can be called silence, definitely not peace. In the quest of peace the world suffered two world wars and suppression of expansionary force and colonization from the late 19^th century to the mid 20^th century. Until and unless people’s minimum demands are fulfilled, until the people fell change in their lives, and until they achieve the strength to make the changes, they desire for change no matter what’s the cost. The people curious to know about why the war is protested should understand that the desire of the people for change may be exploited for war, division, hatred and the like. So, the minimum requirements of the people are established as the basic source of peace.

The community ravaged by the World War-II established the United Nations in 1945 and issued its charter, adopting a policy ‘no to wage war’ for the restoration of peace. Issuing a declaration of human rights in 1948, the United Nations stated that if people are not forced to adopt violence against exploitation and suppression, rule of law has to be established ensuring the human rights. The human rights declaration has endorsed a principal: political, social and cultural rights for everybody forever. While entering into the second half of the 20^th century, it is established that every human being has rights and its basis is the human rights. 

Change for people

The ground for restoration of democracy and the recent people’s movement is human rights. The principal of the human rights looked at the humans or people as a sovereign-empowered unit. According to the human rights principal, in order to fulfill their needs or materialize the need for change, people established the state power, which are run under the rule of law. Thus, it is said the basis of the human rights is people’s sovereignty and rule of law.

On that principal in the present context, we, human rights and social activists, need to work to restructure the state that will address the people’s concern and expectation for change. We cannot and should not fix what people’s concerns are. What are roadblocks in the way to realizing people’s expectation and development? It is necessary to study on how people have thought to relieve themselves from these roadblocks. Then, it is necessary for us to discuss on people’s expectation on procedure and structuring in connection with the change.

The source of state power is people. It will not be sufficient by merely ensuring the participation of representatives of this source in the state power. It is essential to discuss how their presence in the power could be felt. What do people from different areas, communities, and having different cultural identities think and how the status quo facing them could be dealt with? 

How could a woman from Dhanusha define what type of democracy she wants? She could explain how changes could be made in her life. She could express difficulties she faces at home and incidents of exploitation outside. She also could express expectation of relief from these problems.

The media is now full of claims that the movement became successful due to one philosophy, or idea or mobilization of people etc. But the plain truth that everybody has understood is people wanted peace. All political parties expressed commitment for the peace. As a result, people got involved in the movement. However, what we all need to understand is that this time people’s want for peace is not a situation where everybody is forced to remain silent. Rather, it is an expectation to break the status quo and remove the obstacles of development and change.

After 1990, when Africa treaded on the transition path to independence from white government, Nelson Mandela had said that each and every individual in South Africa must get a chance to discuss on the proposed draft of the new constitution. The hidden meaning of Mandela’s saying was that sovereign people must get rights to prepare a draft to build their own future. Or, it was a respect to people’s sovereignty.

Summary

We social activists working in the social organizations need to address the reasons for the past incidents of human rights violations in the present transitional phase. It is essential to begin discussion on people’s participation on procedures to be embraced while solving these problems. We all need to understand that peace could be established in a situation, whereby people use their rights unconditionally or without any hindrance. In the changed context, we human rights activists have initiated a process for sustainable peace and democracy.

 

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