The 'Gaa-ra' in Dolpo #theoutcast #understanding #Himalaya #North #discrimination

            There would be very few who wouldn't imagine an ideal and just society, a sort of an utopia. How would you, then define a just or an ideal society and what do you mean by it? The questions have directed many Greek philosophers towards a relentless quest too. 'Long' and the 'big' books written by the likes of Plate, Socrates, and Aristotle still exist. Such question still shapes our continued and contemporary way of thinking and it has indeed affected our daily lives too though its conceptualization and expressions could be different to many. In my understanding of a just society, the very idea of recognition, respect and a 'dignified life' remain pivotal. Without recognition and respect, it would be nearly impossible to discuss such society and even begin the discussion. There are also 'anomalies' and 'deviance' within the Himalayan community, such as Dolpo, known as 'Gaa-ra' who are still treated 'unequally'. Unknown to many activists, this blog piece is for those 'Gaa-ra' who still somewhat consciously and unconsciously view that ideal society where they also want to live 'dignified life'.  

                                                       

                                                   Pic: The wooden door at Pingding

'Gaa-ra' also has a literal meaning. Those who have skills are usually termed as a 'Gaa-ra'. Found as small dispersed communities are found in the villages: Dho-Ritaka, Karang, Dhungtar, and Shimen of Dolpo, they are mostly involved in making several goods including jewelry and farming tools. Competent in making and applying designs, they make purses for both men and women and also 'Khaab-raal' (a small purse to keep needle). They also make jewelry such as 'Dhig-ra', ring for fingers and ears. Kitchen utensils, such as, small iron pots and knives are also prepared by them. The farming tools, such as, 'Tokchi' (Mattock), 'So-ra' (Sickle), Thong-chyak (Chiselshare of Plough), Kon-wa (Garden Fork to separate the bushes), 'Dhay' (Drags to make the farm plain after keeping the seeds), and an Axe. Though not in use, they earlier also made bows and arrows, gun (simple ones) and 'duu-ng' (Spears). Most of these communities, nodoubt are also leaving their traditional occupation though they exchanged their labors mainly for barley and wheat. Why they left it then? 

One of the reasons could also be confined in the ethnic discrimination they have been facing. Though the discriminatory practice is slowly changing, also helped by their migration to lower hills and their subsequent increase source of income, many believes that they still face discrimination. The discrimination within Dolpo is usually evident during marriage. They are strictly not allowed to get marry with other non-Gaa-ra villagers even if they like each other. The community do not allow that. In addition, Gaara also forced to feel inferior in their daily lives. Mainly because of the community, the parents of these non-Gaara also persuaded to suggest their children never to befriend the children of Gaara. They are also stopped from sharing same dishes. Personally I felt discomfort when one of my 'Gaara' friend told me that he felt very bad when he realized his unconscious and naive intention to drink something from his non-Gaara friend. Explaining this encounter of his early childhood back from the village, I could not fully comprehend upon why was he forced to feel 'bad' still? Why could not he forget that particular incident? Will he ever forget that? or is it even necessary to remember that? Then, how can we even imagine a just society amidst those 'painful' memories? 

According to a local friend from another village, there are also different burial place for both non-Gaara and Gaara. Even after death, they are not let free and rather pulled inside by the societal 'forces'. Who creates these endless traumatic experiences for those bereaved families? Meanwhile, comparatively, the restrictions are less severe during everyday social interactions. They are allowed to sit in and are also allowed inside the houses. There is not really any separate water supply for them. Besides, the Maoist Insurgency including its 'Jan-sarkar' also forced the community and its people never to practice discriminate 'Gaa-ra'. The villagers were not allowed then also to utter the word, 'Gaa-ra'. But, there are still many of them who do not really hesitate to call themselves as 'Gaa-ra'. They still live in  a society which believed in it for many years. How can you really unshackle those long historical socio-cultural chains? Whether the discrimination is still there or not should not really be a question but how can the remote Himalayan community, such as, Dolpo can bring all together towards the road of progress and just society must remain a prime concern.

Nonetheless, these patterns of discrimination are further made evident when these Gaara people move in the lower hills, mainly Lower Dolpa, among the communities of 'Kaike-Magar' and other Dolpalis. Sharing an incident about a friend, he said that a family was forced to stay at the door of one non-Dolpo household. Then the boy asked his father, 'why are we sitting outside the door?' Till late 1990s, many Dolpo people used to migrate to lower Dolpa regions seeking various household activities during winter. Usually these people also helped in those Dolpali farms for few months. In return, they were also provided with food items.  

Besides Dolpo, other non-Dolpo society within Nepal has also somewhat conditioned my way of understanding of an 'outcaste'. Belonging to a remote Himalayan community, Dolpo, especially Bharong, Chharka Village Development Committee (VDC), my father also had a rough experience in Baglung. During 1970s, he got the Himali Scholarship and then was sent to Baglung for his education. Though he proved his yearning for the education while completing the course till Class 10 within 5 years, this came at a price. Besides leaving his parents for the study, the society of 'Baglung' also teased him everyday calling him, 'Bhote, give me some potatoes and flour'. Besides many children followed him everyday whenever he went and returned back from the school. This also forced him to change his surname from 'Tewa' to 'Ghale' too after hearing out the suggestion of his good old friend. Therefore, none of the society was not untouched by that tragic human conditions.

                Pic: Image retrieved from http://www.amankkhaira.com/2015/04/cast-out-caste.html.

Whenever I recollect my thoughts around these issues, no-doubt, I am always haunted by these questions. My own social chains also influence those decisions and what path I choose and walk upon. I still remember my dad telling me when I once poked him about that question of marriage. He told me, 'if you marry someone from 'Gaa-ra', then you will be stopped from entering the community'. Since then, I have not yet raised similar question to him. I even do not really know whether I would even settle in or not and if I have to, whether I would ask, 'What's your surname?' or not. But then in these 'humane' situations including social and political justice and equity, I think the more pressing concern or question should always remain, 'Can we ever create a just society? and do we have an ability to do so?' amidst the ever changing society.

Thujiche!!!