Young Dalit activist Khagendra Sunar has gained prominence in Kathmandu due to his continuous protests in Maitighar Mandala, which have drawn a lot of attention. Sunar has stood resolutely in handcuffs and shackles for the last 30 days, serving as a striking representation of the discrimination that the Dalit population in Nepal still endures. His protest is a powerful statement, not only against the glaring absence of Dalit representation in the current government but also as a call for an end to the deep-seated caste-based discrimination that has long plagued Nepali society. Sunar envisions a society where Dalits can live with dignity, free from humiliation, and have equal representation based on their population.
Sunar's arrest by authorities and subsequent swift release highlight the difficulties he encounters and the state's attempts to silence him. Sunar is unwavering in his cause in spite of these setbacks. Sunar is part of an independent Dalit activist group that only works on the rights and welfare of the Dalit community, in contrast to many other activists who are frequently associated with political parties. His catchphrases, "Dalit Lai Khai" (Where is for Dalit?) and "Dalit Ko Lagi Dalit" (Dalit for Dalit), demonstrate his steadfast dedication to bringing about social justice and inclusivity.
Talk of Ram Rajya is still prevalent. A popular idol of morality, justice, and righteousness is Lord Ram, the protagonist of the Hindu epic Ramayan. But a closer look at what he did—especially with regard to women and Dalits—raises serious concerns about the morality of his administration. The murder of Shudra Shambuka, who is frequently connected to Dalits or lower castes in the social order, is one of the most disturbing scenes in the Ramayan. It is said that during Ram's reign, a Brahmin approached him, complaining that his young son had died prematurely, a consequence, he believed, of some dharma being violated. When Ram consulted his ministers, he was informed that the cause of this untimely death was a Shudra performing penance, an act traditionally reserved for the upper castes. Ram, in adherence to the varna (caste) system, sought out Shambuka and killed him to restore order, thus reviving the Brahmin's son. This story is deeply problematic because it endorses the idea that people of lower castes should be restricted from spiritual practices, a notion that perpetuates caste-based discrimination.
When discussing the injustice to Shambuka, some defenders of Ram point to the story of Sabri, a Dalit woman who offered Ram fruits that she had tasted herself to ensure they were sweet. Some versions of the Ramayan suggest that Ram accepted the fruits, signifying his acceptance of the woman’s devotion despite her caste. However, this story is often romanticized to downplay the underlying caste dynamics. The story, as it is commonly told, reinforces the idea that the lower castes are inherently impure and that their acts of devotion need special acceptance or validation by those in higher positions. This narrative, though meant to show Ram's generosity, actually highlights the persistent caste bias that has plagued Hindu society for centuries. The glorification of such stories only serves to normalize caste-based discrimination rather than challenge it.
Today, the caste system continues to influence the social, economic, and political fabric of South Asian societies, including Nepal. The Constitutions of Nepal 2015 and the Caste Based Discrimination and Untouchability (offence and Punishment) Act 2011 were adopted to provide the right to equality, to live with human dignity, and prohibit untouchability and discrimination on the grounds of caste. The Constitution and the act have outlawed caste-based discrimination but the lived reality for many Dalits is starkly different. Khagendra Sunar’s protest is a direct challenge to this enduring legacy of caste-based oppression. His struggle echoes the ancient tale of Shambuka, a Dalit who was killed by Lord Ram for daring to defy the social order of his time. In many ways, Sunar stands as a modern-day Shambuka, challenging the status quo and facing the might of a government that, like Ram, seems poised to silence dissent.
Sunar’s protest at Maitighar Mandal is more than just a call for representation; it is a battle for dignity and equality. Despite constitutional guarantees, Dalits in Nepal remain one of the most discriminated communities, often excluded from positions of power and decision-making. The absence of Dalit representation in the current Cabinet is a glaring example of this exclusion. The Dalits protest as a response to the centuries-old oppression and discrimination faced by this community. The movement of has been marked by a relentless pursuit of social justice, equality, and human rights.
Sunar’s protest symbolizes the broader struggle of Dalits across the country. His demand for social inclusion is not just about filling a token seat in the government but about ensuring that Dalit voices are heard and respected. His arrest by the police during the protest further highlights the repressive tactics used by the state to silence dissent, much like how Ram silenced Shambuka by beheading him. The current government's stance on Dalit rights can be compared to Ram's actions against Shambuka. Just as Ram felt compelled to eliminate Shambuka to preserve the social order, the government seems intent on preserving a status quo that keeps Dalits on the fringes of society. The arrest of Khagendra Sunar is not just an isolated incident; it is part of a broader pattern of suppressing Dalit activism and voices that challenge the deeply entrenched caste hierarchy.
In this comparison, the government's actions are symbolic of a modern-day "killing" of Dalit rights. While there may not be a literal beheading as in the story of Shambuka, the metaphorical "killing" is evident in the continued abuse, and lack of representation, and suppression of Dalit voices when they speak against rape and murdered of Dalits. The absence of Dalit representation in the Cabinet and bureaucracy is a form of systemic violence, one that denies Dalits their rightful place in the nation's governance and bureaucratic system.
Khagendra Sunar’s protest is a reminder of the ongoing struggle for Dalit rights in Nepal. It highlights the gap between the constitutional promises of equality and the reality of caste-based discrimination that persists in society. The government’s response to Sunar’s demands, particularly his arrest, is indicative of the challenges that Dalit activists face in their fight for justice. The parallels between Sunar and Shambuka underscore the timeless nature of caste-based oppression. Despite the passage of centuries, the underlying dynamics of power and social exclusion remain largely unchanged. Just as Shambuka was silenced for daring to seek knowledge and challenge the social order, Sunar is being silenced for demanding equality and inclusion in a democratic society.
The story of Shambuka continues to resonate as a symbol of resistance against caste oppression, and Khagendra Sunar's protest serves as a powerful reminder that the fight for Dalit rights cannot be silenced. The government may try to suppress dissent, but the demand for justice and equality will only grow stronger. Sunar is, in many ways, the Dalit Panther of Nepal, ready to take direct action and advocate for his community. His protest is not just a cry for help; it is a call to arms for all those who believe in justice and equality. The fight for Dalit rights is far from over, and Sunar’s unwavering resolve is a beacon of hope for the future.
Finally, how longer must Dalits continue their struggle for equality and justice? When will the government truly listen and respond to their cries for dignity? Nepal is as much a home to Dalits as to any other group, with 4.5 million Dalits making up nearly 20 percent of the country's 24 million people.
(The author is sociologist by profession, can be reached at: girithezorba@gmail.com)
