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EDUCATIONAL STATUS OF THE DHIMAL AT DAMAK MUNICIPALITY

A Dissertation Submitted to Indira Gandhi National Open University (IGNOU) for the Degree of

MASTER OF ARTS (EDUCATION)

Som Bahadur Dhimal Bishwa Bala Thapa

Enrolment Number: 089114181 Thesis Supervisor

Date of Submission: November10, 2010

SCHOOL OF EDUCATION

INDIRA GANDHI NATIONAL OPEN UNIVERSITY (IGNOU)

MAIDAN GARHI, NEW DELHI-110068

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EDUCATIONAL STATUS OF THE DHIMAL AT DAMAK MUNICIPALITY

JHAPA DISTRICT, NEPAL

SCHOOL OF CONTINUING EDUCATION

INDIRA GANDHI NATIONAL OPEN UNIVERSITY (IGNOU)

MAIDAN GARHI, NEW DELHI-110068

Through

ICA Pvt.Ltd.

Gyaneshwor, Kathmandu, Nepal

PI-CODE NO. 9602

A Dissertation Submitted in Partial Fulfillment of the Requirements for the Award of the Degree of

MASTER OF ARTS (EDUCATION)

Thesis Submitted By:

Som Bahadur Dhimal

Enrolment No. 089114181

Programme Code: MAEDU Course Code: MESP-001

Under the Guidance of Mrs. Bishwa Bala Thapa

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SCHOOL OF EDUCATION

INDIRA GANDHI NATIONAL OPEN UNIVERSITY (IGNOU)

MAIDAN GARHI, NEW DELHI-110068

This is to certify that the Project Work entitled "EDUCATIONAL STATUS OF THE DHIMAL AT DAMAK MUNICIPALITY"

Was carried out by

SOM BAHADUR DHIMAL

(Enrolment No. 089114181, Master of Arts in Education, Course Code: MESP-001)

In Fulfillment of the Requirements For the Award Degree of MASTER OF ARTS (EDUCATION)

During the Academic Year-2010

Submitted for Viva-Voce Examination held on: ………….

………………………. ………………………….

Dissertation Guide External Examiner

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DECLARATION

I hereby declare that the dissertation entitled "EDUCATIONAL STATUS OF THE

DHIMAL AT DAMAK MUNICIPALITY , Jhapa district, Nepal" submitted by me for the

partial fulfillment of the M.A.(Education) to Indira Gandhi National Open University(IGNOU),

New Delhi is my own original work and has not been submitted either to IGNOU or to any

other institution for the fulfillment of the requirement for any course of study. I also declare

that no chapter of this manuscript in whole or in part is lifted and incorporated in this report

from any earlier work done by others or me.

Signature: …………………….

Name: Som Bahadur Dhimal

Enrolment No. 089114181

Address: HASANDAHA V.D.C. WARD NO. 4, MORANG DISTRICT, KOSHI ZONE,

NEPAL

Temporary Address: Jorpati VDC Ward No. 6, Kathmandu, Nepal

Gyaneshwor, Kathmandu, Nepal

Date: November 10, 2010

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CERTIFICATE

This is to that Mr. SOM BAHADUR DHIMAL ; Student of M.A. (Education) with

Enrolment No. 089114181 from Indira Gandhi National Open University (IGNOU), New Delhi

was working under my supervision and guidance for his dissertation work for the course MESP-

001. His dissertation entitled "EDUCATIONAL STATUS OF THE DHIMAL AT DAMAK

MUNICIPALITY, Jhapa district, Nepal" which he is submitting is his genuine and original

work.

Signature: ………………………

Name: Bishwa Bala Thapa

Thesis Supervisor

PI-IGNOU 9602, Kathmandu, Nepal

Gynaneshwore, Kathmandu, Nepal

Date: November 10, 2010

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ACKNOWLEDGEMENT

I am very much grateful to my thesis supervisor and guide Mrs. Bishwa Bala Thapa, the

consultant and counselor and the dissertation proposal evaluator, Prof. C.B. Sharma of study

center PI-IGNOU 9602, for their constructive guidance, encouragement and invaluable time and

suggestions for this dissertation work from the very beginning to the end.

I would like to express my gratitude to the Study Center Coordinator, Mr. Bishwajeet

Mukharjee and other staffs for their encouragement and valuable suggestions to complete this

thesis directly and indirectly in time.

My special thanks goes to my grandfather, Mr. Buddhi Lal Dhimal, the primary teacher

of Shree Saraswati Lower Secondary School, Bhalukhundi, Damak of North Kharakhare Dhimal

Village, next to Mr. Midul Dhimal, the Village Tole chairperson of Dakini Dhimal Village, my

nephew Mr. Prakash Dhimal and Mr. Shiva Prasad Dhimal of Jamujhar Dhimal Village, Mr.Raj

Kumar Dhimal, village chairperson of Setumari Dhimal Village, Mr.Bhuwan Dhimal of Nalbari

Dhimal Village, Mr. Gajendra Dhimal village chairperson of Tarabari Dhimal Village, Mr. Jay

Bahadur Dhimal, Mr. Ratan Bahadur Dhimal and Mr. Ganesh Dhimal of Doghare Dhimal

Village, Mr. Nambar Lal Dhimal and Mr. Ganeshman Dhimal of Dabagachhi Dhimal Village,

Mr. Tilak Dhimal and Mr. San Bahadur Dhimal of South Kharakhare Dhimal Village, Mr.

Shyam Dhimal and Mr. Gangaram Dhimal of Barhaghare Dhimal Village, Mr. Man Bahadur

Dhimal and Mrs. Reshma Dhimal, primary teachers of Shree Jana Chetana Primary School and

Buttabari Dhimal Village, Mr. Lal Bahadur Dhimal village chairperson of Arnakhari Dhimal

Village, Mr. Dipu Lal Dhimal and Mr. Shankar Dhimal of Adhiyamal Dhimal Village, Mr. Bam

Bahadur Dhimal, chairperson of Society for Preservation of Shelter and Habitation in Nepal and

Mr. Ram Bahadur Dhimal, chairperson of Dhimal Caste Development Center, Nepal of Charpara

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Dhimal Village who helped me directly for compiling data and important information of the

concerning Dhimal Villages.

I would express my sincere and hearty thanks to Mr. Krishna Bahadur Dhimal, the

headmaster of Shree Krishna Lower Secondary School, Krishnamandir, and other Dhimal

teachers, non-Dhimal teachers of Damak Municipality who filled up the forms and provided the

information for my dissertation work. Again, I would like to express my gratitude to village

heads, intellects, women, my colleagues and politicians of Damak Municipality, Jhapa district

who directly and indirectly helped me for completion of my entire work.

I cannot stay silence without giving thanks to my wife, Mrs. Ratnadevi Dhimal and my

daughters ; Ms. Monalisa Dhimal, Ms. Nisa Dhimal and Ms. Sneha Dhimal who created me

study environment, helped for my work and encouraged me a lot in my study, research work and

writing chores though my wife is just literate.

Last but not least, my thank goes to members of Dhimal Tole Committees, Regional

Committees, district committees and central committee of Dhimal Caste Development Center,

Nepal for their coordination and assistance for my dissertation work.

Som Bahadur Dhimal

Kathmandu, Nepal

November 10, 2010

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CONTENTS:

Page

Inner cover page ………………………………………….…………….I

Viva-Voce Examination………………………….……………………….II

Proforma for approval of dissertation Proposal……………..…………III

Acceptance Letter…………………………………..…………………..…IV

Declaration………………………………………….…………………...…V

Certificate………………………………………….……………….……....VI

Acknowledgements……………………………...…………………….…..VII

Table of Contents …………………………..………………………….…..VIII

List of Annexes ……………………………..…………………………….IX

List of Acronyms / Glossary………………..……………………………..X

List of Tables……………………………………………………………….XI

List of Charts/ Diagrams………………………………………………....XII

List of Maps……………………………………………………………….XIII

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CHAPTER ONE

INTRODUCTION

1.1 General Background of the Study………………………………1-9

1.2 Identification of the Problems ……………………………………... 10-12

1.3 Objectives of the study...…………………………………………… 12

1.4 Significant of the study……………………………………………….13

1.5 Delimitation of the study…………………………………………….13

CHAPTER – TWO

Literature Review ………………………………………………………14-20

CHAPTER –THREE

Methodology ………………………………………………………………21-25

3.1. Research Design………………………………………………….

3.1.1 Primary source of data……………………………………………..21

3.1.2 Secondary source of data……………………………………….21

3.2 Sample Selection, Population and Participants.………………21

3.3 Sampling procedure…………………………………………………21-23

3.4.1 Tools for data collection………………………………………….23

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3.4.2 Test Items……………………………………………………………24

3.5 Process of data collection ………………………………………… 24-25

3.6. Validation of Data………………………………………………….

3.7. Ethical Considerations……………………………………………

CHAPTER – FOUR

Analysis and Interpretation

4.1 Literate and illiterate Population of the Dhimals…………………….26-29

4.2 Foreign Employment and Average Members………………………..30

4.3 SCL and above Education of the Dhimal……………………………..31-32

4.4 Parental Education of the Dhimals……………………………………32-33

4.5.1 Comparison of Primary Education…………………………………33-35

4.5.2 Comparison of Lower Secondary Education…………………….36-38

4.5.3 Comparison of Secondary Education……………………………..38

4.5.4 Comparison of SLC and above Education……………………….39-40

4.6 Parents and Children Facing the Problems………………………..40-42

4.7 Environment For Learning…………………………………………….42-44

4.8 The Challenges of the Dhimals………………………………………44-45

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4.9 Triangular Relationship: School, Parents and Students………..46

4.10. The Occupations of the Parents………………………………….47-48

CHAPTER – FIVE.

5.1 FINDINGS ………………………………………………………………49-51

5.2 RECOMMENDATIONS……………………………………………….51-54

5.3. FURTHER IMPLICATIONS…………………………………………..

ANNEXES…………………………………………………………55-88

Annex I: Questionnaires: 1.Educational Status of the Dhimals at Damak Municipality Survey

Form 2010. 2. Interview with the Village Chairperson or Majhi Warang. 3. Interview with the

school teachers.

Annex II: Classification by Nepal Janjati Mahasangh.

Annex III: Indigenous Nationalities Specified as Autonomous Regions.

Annex IV: Various Problems of Indigenous People and Intervention areas.

Annex V: List Indigenous People Marginalized.

Annex VI: Educational Status of Nationalities in Nepal.

Annex VII: International Treaties and Conventions.

Annex VIII: World Conference on Education For All.

Annex IX: Indigenous Problems Identified by NHRAP.

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Annex X: Educational Problems Identified by NHRAP

Annex XI: Reasons For Exclusions.

Annex XII: Objectives of Ninth Plan.

Annex XIII: National Policies and Strategies.

Annex XIV: Millennium Development Goals.

Annex XV: School Going Indigenous Children and Illiterate Population 2001

Annex XVI: Indigenous System Knowledge (IKS).

Annex XVII: Educational Status of the Dhimals.

Annex XVIII: Organizational Wings of the Dhimal Caste Development Center, Nepal.

Annex XIX: Information about Damak Municipality.

Annex XX: Reasons of Dhimal Children Leaving Schools.

Annex XXI: Problems Dhimal Children Facing For Education.

Annex XXII: Parental Problems of the Dhimals.

Annex XXIII: The Organizations and People Responsibilities for Education of Dhimal Children.

REFERENCES……………………………………………………………..89

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ACRONYMS/ GLOSSARY:

Aankhuti=finger ring.

AC=Audit Committee.

Adhiya= the land ploughed to be shared half to landlord and half to cultivator, peasant.

Bagiyatole=steamed rice flour.

BL=Bachelor Level.

Bona= Dhimal women's wear.

CBD=Convention On Biological Diversity

CC=Central Committee.

CCM=Central Committee Member

CDO=Chief District Officer.

Charkose jhadi=the big and huge forests of Terai.

Chichiri=steamed rice.

CIKARD= center for indigenous knowledge for agricultural and rural development.

CMA= Community Medicine Auxiliary

CMC=Central Majhi Committee.

CPPCG= Convention On The Preservation And Punishment Of The Crime Of Genocide.

CRC=Convention On The Rights Of The Child

CSC=Central Students' Committee

CTAC= Central Teachers' Awareness Committee.

CTCC=Central Tunjai Cultural Committee.

CWC=Central Women Committee.

CYC=Central Youth Committee.

DCDCN=Dhimal Caste Development Center, Nepal.

DDC=District Development Committee.

DDPA=Durban Declaration And Programme Of Action

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DDRIP=Draft Declaration On The Rights Of Indigenous Peoples

DFID=Department For International Development.

DMT=Dhimal Mother Tongue.

EFA= Education for all.

FGD=Focus Group Discussion.

GCEAFRD=General Convention On The Elimination Of All Forms Of Racial Discrimination

Gohoro= a types of salamander, a small types of crocodile.

GOs=Government Organizations.

HA=Health Assistant.

Haari=a golden neck wear.

HMJ=Highly Marginalized Janjatis.

ICE= The International Covenant On Economic

IGNOU=Indira Gandhi National Open University.

IKS=indigenous knowledge system.

ILO=International Labor Organization

INGOs=International non-government organizations.

IPs= Indigenous Peoples.

JC=Justice Committee.

Khopa=the hair in roll or knot

Khuntila=hanging ear top worn on the upper part of the ear.

Km=kilometer

Matuwali=people who drink and use extensive intoxicants.

MDGs=Millennium Development Goals.

MEC=Monitoring and Evaluation Committee.

MICs=Marginalized Indigenous Communities.

ML=Master Level.

Nadoi=ear top made of Indian coins.

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NAP= National Action Plan.

NEFIN=Nepal Federation of Indigenous Nationalities.

NFDIN=National Foundation for Development of Indigenous Nationalities.

NFE=Non-formal education.

NGOs=Non-government organizations.

NHRAP=National Human Rights Action Plan.

NNLPI=Nepali National Language Preservation Institute.

NPL=National policies on literacy.

NPS= National policies and strategies.

OBC=Other Backward Caste.

PCL=Proficiency Certificate Level.

RC=Research Center.

RICPD=Report Of The International Conference On Population And Development

RLM=Religious And Linguistic Minorities

Scanty=too little in quantity or amount, not enough.

SCR=Social And Cultural Rights

SIRF= Social Inclusion Research Fund.

SLC= School Leaving Certificate.

SMC=School Management Committee.

Sq.=Square

Sukumbasi Gaon= the settlement of landless people or basti.

Takamala= neck wear made of coins.

Thoka=hand bands.

TVTCs=Technical and vocational training courses.

UDHR=The Universal Declaration Of Human Rights

UNESCO=United Nation Educational, Scientific and Cultural Organization.

UNICCPR =The United Nations International Covenant On Civil And Political Rights

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VDC=Village Development Committee.

VDPA=Vienna Declaration and Programme of Action

Vogue=the fashionable or style current at a particular time.

LIST OF TABLES:

TABLES

Table No. 1: Classification of Literacy of Nationalities.

Table No. 2: Calculation of Population and Number of Families.

Table No. 3: Calculation of Literate and Illiterate Population.

Table No. 4: Calculation of Foreign Employment and Average Members.

Table No. 5: Calculation of SLC and above Education.

Table No. 6: Comparison of Parental Education.

Table No. 7: Enrolment Comparison of Primary Education.

Table No. 8: Comparison of Lower Secondary and Secondary Education

Table No. 9: Comparison of SLC and above Education of Dhimal Villages.

Table No.10: Dhimal Family Having Land and Landless.

LIST OF CHARTS

CHARTS AND DIAGRAMS:

Diagram No. 1: Literate No. in pie chart.

Diagram No. 2: Illiterate No. in pie chart.

Diagram No. 3: Total Population Calculation in pie chart.

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Diagram No.4: Foreign Employment in bar diagram.

Diagram No. 5: Nursery to Class 3 Education in pie chart.

Diagram No.6: Enrolment of Class 4 and 5 students in bar diagram.

Diagram No. 7: Enrolment Percentage of Lower Secondary education in pie chart.

Diagram No. 8: Secondary Education in bar diagram.

Diagram No. 9: Comparison of secondary education in bar diagram.

List of Maps:

Map 1: The Dhimal Settlement Areas in Nepal.

Map 2: Linguistics map of Nepal showing the distribution of Spoken Languages.

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CHAPTER I: INTRODUCTION

1.1 GENERAL BACKGROUND OF THE STUDY:

Nepal is situated on the lap of big giant Himalayas and sandwiched between two vast and

most populous countries 'India and China' in the world, Nepal is a tiny state of 147181 Sq. km. in

area. Roughly the shape of the jagged brick, the country is 885 km long from the east to west and

its breadth averages out is about 193 km from north to south.

Nepal is a country of multi-lingual, multi-religious, multi-racial and multi-cultural.

Moreover, once it was also known as the garden of four castes and thirty six sub-castes

blossoming forth where all castes used to live in peace and harmony.

Dhimal is a Tibeto-Burman language spoken by about 20,000 people of the same name

in the lowland districts of Jhapa and Morang in southeastern Nepal at about 26° latitude and 87°-

88° longitude east.(King, John T. : 2006 : A Grammar of Dhimal)

Map 1 The Dhimals Settlement Areas in Nepal

(Source: Adopted from King, John T., 2009: A Grammar of Dhimal)

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The Dhimals are according to genetic classification of Grierson and Konow one of the

complex Pronominalised Himalayan Languages of the Tibeto-Burman Family. Shafer includes it

is the Bodic division of Sino-Tibetan Family. SK Chatterjee describes it as one of the Himalayan

Group of Tibeto-Burman. Paul K. Benedict quotes it is as Abor-Miri-Dafla (Mirish) languages of

Tibeto-Burmese Branch belonging to the Sino-Tibetan family. (Dhimal Folk Life Study, Royal

Nepal Academy: 1972/73)

The Dhimal is an indigenous ethnic group of eastern Nepal. They are recognized as a

distinct group from the Hindu caste structure and are related like the Gurung, Magar, Rai,

Limbu, Tamang, Tharu etc. (Bista, 1972). Chemjong (1996) and Diwas (1982) have considered

the Dhimal as the Kiranti group of the mongoloid race. Their own oral tradition suggests that

they are the brothers of the Rai, Limbu, Koche and Meche. The physical features and the

complexion of the Dhimals indicate that they are the Mongoloid people. The nature and

character of these people is reputed to be shy at first, but after acquaintance boisterous and

inquisitives. They are pacific toward their own people and their neighbors and appear totally free

from arrogance, revenge and cruelty. Bodes and Dhimals are more like the mountain people in

their straight forwardness and honesty (Hodgson, 1847).

Dhimal people are regarded to be the oldest ethnic group of east Nepal. They are mainly

found in the districts of Jhapa and Morang, then a few in Ilam, Sunsari, Kathmandu and

Nepalgunj area in Banke districts of Nepal. Nationwide distribution of Dhimal people

demarcates the geographical area of their settlements as east of Chisang (Lohondra) river, west

of Mechi river, north of Babiya Birta Leti Govindapur and south of the border of Malhaka

(Regmi : 1991). They call 'Eastern Dhimals' to the Dhimals staying towards the eastern part from

Maikhola or Kankai River and Western Dhimals to those who are staying towards the western

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part of Maikhola. In this way, they distinguish themselves making the border of Maikhola

(Gurung, 2005: 21).

The Dhimals have small population popularly known as one of the oldest indigenous

caste of Terai Region. Since the very ancient time, the Dhimal has been coming living west up to

Koshi River to east Mechi River along the Mahendra Highway nearby. As public oral

acceptance, The Dhimals are the descents of the kirant king’s youngest son among ten,

Dikopaka.The Dhimals have been coming living in Indian sub-continental north-east of the

Himalayan Region 1000 BC, before the Aryans arrived to have existence. They have been living

and making their own histories together with Koche, Meche in Terai 1000 AD.(Source: The

Dhimal Mukti Preamble of the First National Conference) Professor Tulasi Diwas in his "

Dhimal Folklife, Religion and Culture" published by Royal Nepal Academy in 1982 AD on the

auspicious occasion of Silver Jubilee clearly states that the Dhimals were living in 14 VDC

Panchayats of Morang district and 13 VDC Panchayats of Jhapa district in that time. Among

them they used to live in Haraicha, Kaseni, Dangihat, Bahuni, Keraun, Bayarban, Amardaha,

Rajghat, Letang, Madhumalla, Babiyabirta, Gobindapur,etc of Morang and Damak, Gauradaha,

Topgachhi, Parakhopi, Anarmani, Sanishware, Dhaijan, Duhagadhi, Shantinagar, Nakalbanda,

Bahundangi, Jyamirgadhi, Dhulabari etc of Jhapa district village panchayats.They have been

distinctly separated east of the Kankai Mai River as the Eastern Dhimal and west of that river

living in Jhapa and Morang districts as the Western Dhimal in Nepal since past to at this time.

The Dhimals are mostly found in eastern part of Nepal, densely in Morang and Jhapa, then a few

populations in Ilam, Sunsari, Banke and Kathmandu districts. A few Dhimal people have

migrated across the borders in West Bengal and they are still settling down in Malabar, Patajot,

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Bandarbasti, Chengadhari, Chokhujot villages in west Bengal to Assam permanently.(Source:

Dhimal, S.B., Feb.9-10, 2009 : The Dhimals of Nepal, Presentation at GTZ Nepal)

Culturally and linguistically the country formed a boundary between the mongoloid

people of Tibet and their Tibetan- Burmese languages and the people of India plains and their

Indo-European language (Dhakal, Diwas, 2000).

The hereditary traits of the Dhimals are again identical with those of the Mongoloid

people of cist-Himalayan region. The percentage of "Transverse crease" in Dhimal population is

admitted high. The absence of "Hyper- trichosis pinnae auris" is also remarkable like in other

Mongolian in "Tongue-gymnastics," "Hand clasping and Arm-folding." (Diwas, Tulasi and et.al,

Nepal Academy: 1972-73)

The national committee of nationalities which noted 59 distinct cultural groups a

JANAJATI (Published in Nepal Rajpatra, February 2, 2002) also identified them in different

ecological regions: 18 groups from the mountain, 23 groups from the Hill and 7 groups from the

inner Tarai and 11 groups from the Tarai, the CBS could record only 41

Janajati groups with their population size and the population size of other 17 groups is

not available (Dahal, 2003: 91). The 1992 census identified 29 castes in the Tarai, 29 in

the Hill and only 2 in the Mountain as their origins (K.C, B.K., 1995: 313). Though the 2001

census listed 103 groups, technically only 100 groups are identified. The three unidentified

groups listed are: 1 Aadibasi/Janajati, 2. Dalit/Unidentified Dalit and 3. Unidentified caste /

ethnic (Dahal, D.R; 2003: 93).

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Map 2Lingustic Map of Nepal Showing the Distribution of Spoken Languages

(Source: Adopted from Gurung, H. Atlas: Nepal Atlas and Statistics. Himal Books, printed by permission)

The Dhimal Jatri Mela festival has its own dignified significances in Dhimal

communities. They don't follow exactly either Hindu or Buddhist religions but follow natural

religion of its own. They worship the nature things such as rivers, hills, jungles, fields, Sun,

moon, pond, stones, roads, new crops, etc as gods and goddesses. In this festival they worship

the Earth Mother, Maharaja, Devi, Dead Spirit, Ancestors, Wizard and Witch, Dhami and so on

as deities and pray to protect them from plagues, calamities, diseases and drought to keep them

safe and healthy in the communities. The major significance of this festival is get togetherness.

(Dhimal, S.B.,The Most Famous Dhimal Jatri Mela: 2004, September -15)

The male Dhimals do not wear much ornaments except Aankhuti(finger ring) which is a

kind of ring. Earlier the youths specially, used to wear Giliti or silver Gota, Thoka(hand bands),

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Gakali(ear rings). The frontal ornaments of the Dhimal women are Puwalo(large red beads),

Nadoi(eartop made of Indian coins), Khuntila(hanging eartop worn on the upper part of the ear),

Sankhai, Thoka, Haari(a golden neck wear)etc. But today ornaments like Sona, Takamala, Singli,

Tise, Gulikathi, Bismala, Gosmala, Kolli, Hansuli, Chandrahar, Nakamundi, Pata, Thoka,

Khanru, Aankhuti, are in vogue. (Diwas, Tulasi and et.al, Nepal Academy: 1972-73)

According to G.A. Grierson and his book "Linguistic Survey of India, Vol-III" there were

607 Dhimals in Daarjeeling and 4 in Assam, altogether 611 in India in 1901.The national census

of 1952 taken on the basis of mother tongue shows the number of Dhimal people as 5671. In the

census of 1961 made on the basis of mother tongue, the total population of Dhimal was recorded

as 8,188 including 3529 in Jhapa and 4,659 in Morang district. The nationwide census taken in

1971 has not however, recorded the Dhimal population separately. (Regmi, 1991: 30). The

national census of Nepal 1991 recorded 16,781 population of Dhimal which covered the 0.09

percent of the entire population. At the time of the latest census of 2001, Dhimal's population

reached 19,537 with annual average growth rate of 1.52 percent during the last decade 1991 –

2001 where the sex ratio was 98 (CBS, 2003: 119). According to the rough data taken by

DJBKN (Dhimal Jati Bikas Kendra, Nepal: 2058 BS), the population of the Dhimals was 22,854.

Among them there was 11,667(51.05%) males and 11,187(48.95%) females in Nepal.(Dhimal,

S.B., Feb.9-10, 2009 : The Dhimals of Nepal, Presentation at GTZ Nepal)

Two main varieties of dialects of the Dhimal can be distinguished, namely, the eastern

and western, which are mutually intelligible and spoken by the Dhimals living in the areas

divided by the river Mai or Kankai. The eastern dialect has been greatly influenced by the

Rajbanshi speech. The western dialect, on the other hand, has been in close contact with Tharu

(Regmi, 1991: 45).

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The Dhimals have special kinds of dresses suitable to their physical features and

Geographical environment. As the Dhimals live in comparatively warmer place, they wear

scanty dress exposing most parts of their body. The males ware a loin cloth (Langauti), vest

(Bhoto) and cap (Topi). Dhimal men usually wear these days Nepali dress called daura (double-

breasted shirt), suruwal and cap (Topi). The Dhimal women, however still wear 'bona' (a black

plain cloth with red stripes on the border) - this is five to six feet in length and is hand-woven,

covering the body from breast to the knees and they use this without 'Cholo' (blouse). Different

names have been given to it according to its design, for example, Itangi, Pataloi, Samuthi,

Dabona and Ludako bona. These days some Dhimal women are seen in sari and blouse,

especially in marriage ceremonies (Regmi, 1991: 53). They also use 'Kuchani Bona' (ready made

bona / Product of factory) due to the lack of time to weave clothes (Nepali, R.K, 2035).

With the increasing number of outsiders coming in to the area and encroaching upon their

traditional territory, they seem to have developed a stronger feeling of group identity than they

had before. They consider themselves more progressive and advanced than Tharus living in the

neighborhood (Bista, 1967:170)

Dhimal women are very particular about their hair-do. They hardly keep their hairs

falling loose. They wear their hairs in roll or knot which is called 'Khopa' in Dhimal language.

Khopa is of many varieties, Jur khopa, Lotang khopa, Binda khopa, Saitar khopa, is much in

vogue. The Dhimal women can easily be distinguished from others by their hairstyles. Dhimal

women in most cases do not make a hair partition, and if it is made at all the hairs are tended

upwards not sideways. They tuck flowers in their jur khopa, but in marriage ceremonies they

prefer to tuck leaves of the tree instead. (Diwas, Tulasi and et.al, Nepal Academy: 1972-73)

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Until some time ago they were rather nomadic, practicing shifting cultivation. But this

kind of activity has stopped completely for some time as there are few areas left where they can

move around. They grow and eat rice, wheat and barley. They supplement their diets by hunting

and fishing occasionally. They so do not keep many cattle, sheep or goats nor are they very fond

of milking. But there are a few people nowadays who keep bullocks for ploughing and for

pulling carts (Bista, 1967: 171).

Dhimal food as a whole is very simple. It consists mainly of Bhat(rice), Dal(pulse), and

Tarkari(curry). They do not include pickle sausage in their diet. Sometimes back enough Chiraito

used to be mixed up with the diet but these days it is much too less in practice. The Dhimals still

make less use of spices, oil, ghee, and curd in their day today life. Among the non-vegetarian

Dhimals the meat of Gohoro variety of crocodile is much preferred to any other animals.In

special festivals Chichiri, Bagiyatole, and others are used as gifts. Chichiri is steamed rice and

Bagiyatole is steamed rice flour. Dhimals use rice and its different varieties more than anything

else. Dhimals call themselves Matuwali which means that they make extensive use of all kinds of

intoxicants like tobacco, Bidi, Cigarettes, Supari etc without any sex bar. Among drinks, every

Dhimal house prepares Gora (local liquor) and Rakshi (wine) for use in every social function.

Dhimal normally do not drink tea.(Diwas, Tulasi and et.al, Nepal Academy: 1972-73)

Almost all of the populations (99.34 %) have 'subsistence economy' 98.2 percent of them

are mainly agriculturists. So they are engaged for about nine months in agricultural activities, but

they also pursue some subsidiary occupations to add to their income, and thus they maintain a

balance between the income and expenditure. They generally pursue fishing in their spare time

(Regmi, 1991: 62)

26

The first largest and social organization of the Dhimals named Dhimal Caste

Development Center, Nepal (DCDCN) accepts Rajarani Dhimal Danda as the origin and

historical place of the Dhimals from where the ancestors of the Dhimals moved hither and thither

from on. The Dhimals consider this place as Mukti kshetra(sacred abode) of the Dhimals and

organize a beginning of Dhimal Fair of each year from this place on Baishakh 1 and 2 according

to Nepali Calendar. They have a myth that there was a kingdom and the Dhimal King and queen

ruling over at the place.(Source :The Dhimal brochure : Rajarani Dhimal Pokhari : 2010)

The sources of income for Dhimal society are mainly the products of agriculture. They

save some cash by hunting, fishing and weaving the clothes for them. Therefore, we can call

agricultural income as direct income and other saving and hidden income as indirect income.

They help to meet the domestic expenditure though they do not promote the economic activities

in other spheres (Regmi, 1991: 93)

They are very backward in every sector of development in Nepal. They are not found in

the high-level government posts. Most of them do the labor jobs for their livelihood. Only a very

few of them are educated and have found no number in the high government ranks (Gurung, B.P,

2004: 23).

For Dhimal boys or girls anyone within their community except a member of the same

lineage is a potential partner. The parents show very little interest in the choice of mates for their

children. Bodos and Dhimals practise junior levirate as do other groups in the area. Dhimal and

Bodo Marriages are arranged entirely according to the choice of the couple involved. Boys and

girls enjoy freedom of movement and association with each other as long as they wish. Once a

boy and girl agree to marry they run away quietly from their houses and hide for a few days from

their parents (Bista, 1967: 171).

27

It was a strict prohibition and punishment to the inter caste marriage in this caste in a

long time back but this system also has been decreasing slowly these days The Dhimal women

are not allowed to attend their cultural fairs except in the 'Dhongdhonge' Mela. At this time the

Dhimal women attend the fair with nice make up and dress. The widow Dhimal women can't be

recognized by dress like in the hilly widow in white dress in the hill, who is easy to find out

(Gurung, B.P, 2005: 26).

The 'Majhi' is remembered to be the leader or the village headman in the village. He

arranges to operate all these kind of religious festivals and fairs and the 'Dhami' is the main priest

to operate the religious rites in the worship. He used to bind the whole village with mantras so

that during the time no wild animals and other could give trouble to peoples in the village. They

call 'Ojha' also to the Dhami. But Ojha only forecast the symptoms of the diseases and cure with

mantras and local medicinal herbs to the patients. In the corner of their house, they keep the

worshipping place of their patriarchs (Ancestral God), which are called the Kuldevata. They

don't allow touching any outsider at that place. Because they think that, if some outsiders touch

it, the family members in the house, many are attacked from the evil spirits sickness or by some

divinely misfortunes (Gurung, B.P.2005: 25).

Some Dhimals are deigning to enlist Brahman priests for their birth and death rites and

the names of the younger Dhimals are getting Sanskritize (Bista, 1967: 71). There's no difference

to say them the Hindu. They celebrate, Dashain, Tihar, Saunesankranti, MagheSankranti, Holi

and so on of the Hindu festivals. Besides this they celebrate their own some other communal

festival such as Nwangi, Parwa, Dhongdhonge, Sirjat, Bhendra and etc. as well (Gurung, B.P,

2005: 25).

28

Dhimal language is the language spoken by Dhimal people. It is not represented by any

script. So there are no written records or books in this language. When necessary they use the

'Devnagari script' (Regmi, 1991: 45). The latest census 2001 recorded the 19,537 Dhimal

populations on the basis of mother tongue which covers the 0.09 percent of the entire population

(CBS, 2004).

Education plays a vital role, has an important influence on a nation's development, Nepal

has emphasized on education for its people from the beginning of its development process.

Consequently, the overall literacy rate in Nepal has reached 55%. However, the female literacy

rate is still only 35%. Enrolment at every educational level is also on the rise, but also with wide

gender disparity. The participation of the private sector in formal education is encouraging and

the role of non-government organizations in non-formal education is praiseworthy.

Technical and Vocational Training Courses (TVTCs) are available even though not enough

to meet the growing demand for it. Due to significant awareness, there has been a rise in the

number of private and government institutions operating from primary to university levels.

However, only 81%of the primary school age children are enrolling in schools and more

dismally, only 54% of them completes their primary school education. However, the MDG to

ensure that, by 2015, all children, boys and girls alike, will be able to complete a full course of

primary schooling is very important in Nepal. The school enrolment rate is much lower among

girls and children from Dalit, poor, marginalized and Indigenous families and in remote and

relatively backward parts of the country. The enrolment percent of Dalit and Indigenous in

primary and secondary schools is very insignificant and deplorable situation in remote and in

hilly areas comparing to urban areas in Nepal. The higher education and university education is

very low in comparison to Brahmin and Chhetri in Nepal.

29

According to CBS, Nepal: 2001, the literacy rate of the Dhimals has been mentioned

52.44%. But according to DFID: 2001, survey the School Going Indigenous Children of the

Dhimals is 62.32%.But according to the book, "Janajati Serophero : 2006)", the literacy rate of

the Dhimals has been mentioned between 30-50% i.e. 58.8%. The table is given below:

Table-1

CLASSIFICATION OF LITERACY OF NATIONALITIES

S

N Class

Literacy

rate %

Social Groups

Castes Nationalities Langua

ge Religion Total

1

Very high

80+

more 1 Marwari - - - 1

2

High

50-65

1.Kayastha

2.Brahmin

3.Bahun

4.Rajput

1.Thakali

1.Newa

ri

2.Banga

li

- 7

3

Medium

30-50

1.Thakuri

2.Baniya

3.Kshetri

4.Sudi

5.Sanyasi

6.Haluwahi

7.Teli

8.Gangahi

1.Limbu

2.Gurung

3.Rai 4.Lepcha

5.Magar

6.Dhimal

7.Sunuwar

8.Rajbanshi

9.Darai

10 Sherpa

-

1.Churaute

24

30

9.Gaine

10.Kanu

11.Jirel

12.Bhote

13.Kumal

4 Low 25-30

1.Kushbaha

2.Damai

3.Kumhar

4.Yadav

5.Kami

6.Kurmi

7.Rajbhat

8.Sarki

1.Tamang

2.Tharu

3.Raute

4.Danuwar

-

1.Shikha

13

5

Lower

20-25

1.Dhanukha

2.Kewat

3.Dhobi

4.Badi

1.Thami

2.Majhi

3.Raji

4.Bote

-

1.Musalman

9

6

Lowest

4-15

1.Mallah

2.Khatbe

3.Chamar

4.Dusadh

5.Musahar

1.Chepang

-

-

6

31

Total 40.1 32 23 2 3 60

(Source: Adopted from Dr. Harka Gurung, Janajati Sero Phero, (May 2006)

While we talk in context of education, in past, there was no system to send children to

school for learning in Dhimals. But they used to teach them hunting, arts and skills to weave

Dhimal wearing named Bonas, making creel, fishing nets and domestics things. The

grandparents used to share the stories and experiences to grand children and with family

members while talking in the evenings. During the time there were no schools for learning

purposes, too. There was no Dhimal Scholars and educated people to write something concerned

to Dhimals in that time. As the Dhimal old and experienced personalities kept on dying, the

history and important experiences, things also went together with them in tombs because the

Dhimals had a belief that if the dead person's things, documents are kept at home, he would

come to haunt at nights. He would not give family members to live in peace and happy.

Now they have been aware and a little bit conscious and started to send children to school

for learning purposes. According to the field survey of 2009, September(2066, Bhadra) by Mr.

Som Bahadur Dhimal and the team, there are 899 SLC pass, 220 proficiency level pass, 34

bachelor level pass and 11 master pass man power in the Dhimal Communities in Nepal and

India. There are 1 CMA, 1 HA, 2 Nurses, 1 Engineer, 2 Anami, 3 Overseers, 2 amin, 2 land

surveyor in Nepal. Till now due to lack of education, access in politics, government employment,

32

no doctor, no professor, no expert manpower, no minister, no educator and planner are available

in Dhimals Communities. Even in this 21st century world, the Dhimals are surviving very hard

life. Many Dhimals have been landless, jobless. As a result, they are facing difficult to maintain

daily hand to mouth problem in life. They are having deplorable and plight situation in Nepal.

1.2 IDENTIFICATION OF THE PROBLEMS:

Sometimes people develop speculative stories which are difficult to assess without very

thorough and systematic and yet they are too interesting to ignore altogether. Such is the case

with the Dhimal story of their being the same people as the Limbus of the far eastern hills (Bista,

1967).

Among the various ethnic groups, Dhimal is an important but minority group of east

Tarai which was contributed 0.09 percent (19,537) out of the total population (23151423) of

Nepal in 2001 (CBS, 2004 : 25).

After 1970 B.S. areas of new settlement opened up and malaria also decreased

considerably. People started pouring in Terai from different places. Thus the Dhimals were also

compelled to settle in fixed place taking up farming as their main occupation. After the launching

of malaria eradication campaign in this area in 2021 B.S. the population of the area almost

doubled. The construction of east-west highway has also affected the lives of the Dhimal people.

(Diwas, Tulasi and et.al, Nepal Academy: 1972-73)

Most ethnic minority groups of Nepal are said to be of a plea-mongoloid stock, speaking

dialects of the Tibeto-Burman language family. These groups at least some of them, are believed

to have come to Nepal earlier than the Hindus, some from the north, and the others from the east.

The exact number of such ethnic minorities in Nepal has not been specified in official terms. In

33

fact, the census of Nepal does not allow the counting of people on the basis of their castes or

ethnicity (Sharma, 2004: 204).

The census report at present recognizes merely the existence of linguistic minorities, but

even in this regard it carries many flows in the enumeration process. In fact, a like ward attitude

is known to exist in official circles towards minority languages. There was already a

predominant role played by the Nepali language in Nepali historically, and the need to also

accord the smaller languages and meaningful place in the national life in the changed context of

the new times has been slow to dawn. Some of the more developed minority languages, which

can boast a fair amount of literature, have begun raising voices for recognition. These voices are

only likely to grow in value and pitch in the coming years. An ostrich-like attitude towards these

languages may not be a helpful solution for ever (Sharma, 2004: 205).

Different places around the Dhimal People living areas named by Dhimal Mother

Language. Some of them are Urlabari, Letang, Bhogateni, Mawa River, Aathiyabari etc. named

in Dhimal language. Only the so called scholars and clever Brahmin and Chhetri got spaces in

ruling systems after Shah Dynasty came to have existed in Nepal and gradually they went on

changing the names on their favors. Now such backward and under-developed communities are

getting problems and identity crisis to maintain their spaces in their ancient places. Minority

groups have been excluded politically, socially, economically, religiously and developmentally

in the state. The state has no specific programmes and packages to safeguard the languages,

history, identities of such communities. (Dhimal, S.B. , 2009 : 18)

Ethnic issues have come to be as one of the most pressing problems facing many

countries of the world in modern times. These concern basically the question of

34

examining relationships between diverse groups of people characterized by distinct races,

cultures and religions living within the political boundaries of a state. The notion of distinction,

apart from being evident in some of the objective and tangible facts, is present fare more strongly

in the perception held by the groups about themselves or in the opinion of others who hold them

to be different. The nature of relationship between groups and categories of people varies in each

country and is determined by such variables as its historicity political process and the many

socio-economic configurations within it. This relationship is seen to range from a relatively

harmonious form to one of a conflictual type marked by open hostility and antagonism. Thus the

status enjoyed by different groups and social categories with regard to their various social,

political economic and demographic rights in different countries does vary widely. The level of

resentment against it also differs from country to country, acquiring its own emotional pitch and

color (Sharma, 2004: 206).

Today the Dhimal and Bodo or Meche people consider themselves closer to each other

both in origin and in their economic lives than with any other people. Certainly they do not like

the 'Pahadi Brahman and Chhetris' who exploit these simple people.The Rajbansi, the Tharu and

the Satar although more numerous than themselves, are not as much of a threat to them as the

Brahman-Chhetri 'Pioneers' from the hills. They live entirely off the land, which is one of the

most fertile in the country. A majority of them are landless wage earners or tenant cultivators of

absentee landlords. A few are comparatively well off in ownership of land and cattle (Bista,

1967: 170).

They are very backward in every sector of development in Nepal. They are not found in

the high level government posts. Most of them do the labor jobs for their livelihood. Only a very

35

few of them are educated and have found no number in the high government ranks (Gurung, B.P,

2005: 23).

Indigenous peoples have also not been able to take up alternative livelihood strategy

because of various socio-economic and political reasons. They lack land for the production of

food and settled life. They also lack education, skills, social network, and confidence to take

opportunities from the market. (Upreti,B.R. and Adhikari,J, 2006 :44)

There are two major problems in assuring benefits to MICs (marginalized Indigenous

Communities) from land and related natural resource. First, polices and legislations are not

sensitive enough to the concerns of the MICs. Second, whatever provisions, though not enough,

the existing policies and laws are not sincerely translated into practices and manipulated in

interests of elites and landlords. Further, lack of democratic and inclusive resource governance

practices, weak institutional response and effects of rapid globalization are posing enormous

conflict on natural resources (Upreti, 2003).

Globally the call for the protection and promotion of Indigenous People's human rights

have argued for more conscientious application of human rights standards that would pave the

road to resolve the issues concerned to the target groups. On other hand, Indigenous Peoples

argue that such international human rights standards have consistently failed to protect them so

far. They opined for the development of new international documents addressing the specific

needs of the world's Indigenous Peoples. In Context of Nepal, Indigenous, Dalit & Madhesi have

to be mainstreamised in national policymaking level to all sorts of development activities of the

nation is present need of Nepal. (Dhimal S.B., Rajdhani Daily News: 2004, July 21: Need of

Mainstreamisation.)

36

National Human Right Action Plan (NHRAP) has focused the problems of education on

effective implementation of policies, awareness, financial resources, professional concepts,

monitoring and evaluating, less priority to marginalized group, lack of vocational and skill-

oriented education and inadequate allocation of budget to education sector.(see annex)

According to Social Inclusion Research Fund (SIRF), the cases of exclusion of Indigenous

are mainly religion, linguistic discrimination, low literacy rate, poor representatives in national

bodies, unemployment and subjugated in government whereas linguistic discrimination,

employment bar, hill dominance and citizenship problems are the reasons of Madhedhi people’s

exclusion. (See annex) The aforementioned are the reasons why the Dhimal fell behind from the

channels of the national politics, education, economics and so on.

1.3 OBJECTIVES OF THE STUDY

The Dhimals are one among 59 identified indigenous castes. Different issues concern to

the Dhimals, such as culture, politics, economic, education, access etc are still awaiting to be

studied and documented in systematically. Some studies have been done by non-Dhimals and

seem lacking many things. Such already researched documents have to be revised according to

time change and systems. Many things like languages, cultures, history and identity issues of the

Dhimals have to be documented either through print media in books, news, journal, brochures

etc or in films. The main aim of the study is to analyze the Educational Status, challenges of the

Dhimal ethnic group living at Damak Municipality. The specific objectives of this study are as

below:

• To investigate the educational status of the Dhimal Indigenous people;

• To explore the challenges regarding education of the Dhimal; and

• To find out the way out to those challenges.

37

1.4 SIGNIFICANCE OF THE STUDY

Since the Dhimal is a backward indigenous caste in access and opportunities in civil

service, politics, education, health, employment etc, have to be studied thoroughly such

communities to identify their problems, challenges so that in days to come such things can be

measured through national policies of the state in Nepal. Some studies have been done on the

socio-cultural issues of the Dhimal by the university students in course of writing their

dissertations. A country's prosperity depends upon the development of each social setting and

every unit within the country. So, studies should be conducted in each and every social groups

and in each and every part of the country for the all round development of the nation. Hence, this

fact becomes more important in a country like Nepal where different groups of people are

inhabited with respect to level of education, economic status, culture, and ethnicity and so on.

I have chosen this study specially to focus on the educational issues of the Dhimal. No

research has been conducted on education of the Dhimal separately till now in Nepal. For this

purpose, I have chosen a sample place i.e. Damak Municipality for my case study. This study

will comprise the educational data collection of students at Damak Municipality, besides it,

parental occupations, students' homely environment for learning environment of the children and

population data collection, educational challenges of the Dhimal in Nepal and how to overcome

them or some measures or remedies to solve them will be stressed.

There is no research has been made on educational status of the Dhimal so far I know, in

Nepal and India. I think, so far, in the faculty of school of education at IGNOU, for this reason,

this study will be very significant to the students, teachers, educational policy makers,

Indigenous people and researchers in Nepal and India so forth. The researchers will benefit from

this survey to commence their researches and surveys in days to come concerned to education

38

and its impacts in indigenous peoples. I hope so far that little thing is beautiful or something is

better than nothing, would prove worthy and significant for further dissertations or study in

future at IGNOU and in Nepal.

1.5 DELIMITATION OF THE STUDY:

The survey study consisted of the following limitations:

• The case study was limited at Damak Municipality,

• The study included 15 Dhimal Villages namely, Charapada, Small Arnakhari, Adhiyamal,

Buttabari, South Kharakhare, Dabagachhi, Tarabari, Doghare, Jamujhar, Setumari, North

Kharakhare, Barhaghare, Dakini, Nalbari and Big Arnakhari. Among them five villages

have been selected in details for the purposes.

• The study will also be delimited to the census data collections, educational data analysis

of the Dhimal,

• The study will also be delimited to collect the data on challenges of education in Dhimal

Communities and how to overcome them through questionnaires and interviews.

• The study comprised the involvement of village heads, teachers, family heads, politicians,

social workers, students, Dhimal leaders, general parents of the local areas in Damak,

• The study was further limited to the analysis of the responses obtained from the informants

and data.

39

CHAPTER – II

LITERATURE REVIEW:

The Dhimals are still unknown how many books have been published on study of the

Dhimal in Nepal. Dhimal People started to be alert, conscious and cared a little bit about their

issues after re-democracy introduced in 2046 BS(1989 AD) in Nepal. The Dhimal people

became more conscious to conserve their history, identity and different rights only after ten

years' of Maoist Civil War, different political parties did agreement to give a clear-cut vision in

the country, and the country has been declared as Federalism Loktantrik state from the

Parliament House on Jestha 15, 2065(May 28, 2008), at Baneshwor, Kathmandu. "How many

researches and studies have been conducted and done by different researchers, experts, students

from different universities, organizations, institutions etc. must be submitted one copy each to

Dhimal Peoples' organization, but it is not happening", says the chairperson, Mr. Ram Bahadur

Dhimal of Dhimal Caste Development Center, Nepal.

The first identified study on Dhimal of this region may be attributed to English

administrators of British India. As per present knowledge the first report in the form of

monograph on Dhimal was written by Brian Houghton Hodgson (1847) entitled “Essays the first

on the Kocch, Bodo and Dhimal Tribes”. The monograph deals with the Vocabulary, Grammar

and Location, Numbers, Creed, Customs, Condition and Physical and Moral Characteristics of

the People. Later on Hodgson published the third part in 1849 in Journal of Asiatic Society,

entitled “ On the Origin, Location, Numbers, Creed, Customs, Characters and Condition of the

Kocch, Bodo and Dhimal People, with a general description of the climate they dwelt in”

40

(Hodgson 1849). Trubner and Co. in 1880 published the same original collection of 1847 in the

book entitled “Miscellaneous Essays relating to Indian Subjects, Vol-I” (Hodgson 1880).

Hodgson enumerated the number of Dhimals between Konki and Dhorla as below 15,000

souls. Hodgson stated that Dhimal “…do not now exceed 15,000 souls, are at present confined to

that portion of Saul forest lying between the Konki and the Dharla or Torsha, mixed with the

Bodo but in separate villages and without intermarriage”.

Latham (1859) in ‘Descriptive Ethnology’ identified the place of Dhimals as unfavorable

with full of malaria, though, he stated “…yet the Dhimal, the Bodo, and others thrive in it, love

it, and leave it with regret”. He believes that Dhimals are separated from Bodos as language,

pantheons, marriage ceremony; funerals even festivals of the two are very much different.

Latham also identified Hodgson’s work as “a model of an ethnological monograph”. After that

all writings are more or less influenced by and borrowed data from Hodgson’s writings. Among

them the writing of Edward Twite Dalton (1872) may be mentioned.

Dalton in his ‘Descriptive Ethnology of Bengal’ identified Dhimals as tribe of Assam

valley, clubbed with the Kacharis or Bodo and Mech; and stated “ Hodgson describes the Bodo

and Dhimal tribe as of the same race, and there appears no reason for separating them in a work

of this nature, as their customs, religion, etc. appear nearly identical”.

W. W. Hunter (1876) in “Statistical Account of Bengal” stated that census report

distinguishes between these peoples (Dhimals and Meches or Bodos), and returns the number of

Dhimals at 873. Later on he wrote a brief note on Dhimal culture which are, as per Hunter, is a

condensed form of Hodgson’s work. Sannial (1880) when studied Dhimals found hunting and

41

pastoralism as their main source of occupation. He also stated that the village was headed by a

headman called ‘MAJHI or DEUNYA’ and magico-religious practices by Dhami and Ojha.

Dhimal again finds their position in H. H. Risley’s “The Tribes and Castes of Bengal”

where Risley pointed out that “Dhimal, Dhemal, Maulik, a non-Aryan tribe of the Darjeeling and

Nepal Terai …. belong to the same main stock with Kocch … rapidly losing their tribal identity

by absorption into the large heterogeneous Rajbansi caste”. He also pointed out a marked

advanced direction towards Hinduism from nature worship. Risley opined that “they seem likely

to disappear altogether as a separate tribe within the next generation” (Risley, 1891).

Bandyopadhyay (1895) in his Darjeeling Probasir Patra stated that the cultural aspects of

Meches and Dhimals are more or less same, even the folklore, Bandyopadhyay collected,

indicates the same origin of Dhimals with Koch and Meches.

O’Malley (1907) in his ‘District Gazetteers of Darjeeling’ classified Dhimals as non-

Hinduized Koch or Rajbansi and identified their (Dhimal) habitat as “marshy tract, formerly

covered by dense malarias jungle, in which aboriginal tribes of Meches, Dhimals and Koches

burnt clearings and raised their scanty crops of rice and cotton on a system, if system it can be

called, of nomadic husbandry”.

Grierson (1926) in ‘Linguistic Survey of India’ classified Dhimal language as ‘Eastern

Pronominalized group’ of ‘Pronominalized Himalayan Group’ under ‘Tibeto Himalaya Branch’

of ‘Tibeto-Burman subfamily’ which may be categorized under ‘Tibeto-Chinese group’. He also

stated that “In the Pronominalized group the influence of the ancient Munda language is far more

apparent”. Endle (1911) placed Dhimals under Northern groups of Kachari family along with

42

Kachari, Rabha, Mech, Koch and others. Later on Das (1978) examined the same and opined the

possibility of same ethnological relationship between these tribes. Deb Burman and Chaudhuri

(1999) identified Dhimal as a backward community having tribal origin and “acceptance of

Mallick or Maulik title as well as adoption of Hindu religious practices is the stereotype for not

considering them tribe. But the strong argument in favor of non-inclusion of the Dhimal in the

list of Scheduled Castes and Scheduled Tribes of India could be their migration to the

neighboring countries like Nepal and Bhutan at the time of enumeration”, they added. Roy

(1999) in his unpublished M. Phil. dissertation noted the prevalence of ‘barter system’ in Dhimal

community of this region.

Some recent studies on vernacular language also exhibit the above stated characteristics,

many of which are typical tribal characters of their own. Moitra (2004) identified a close affinity

between Dhimal and Toto languages; he even calculated the separation of Toto from Dhimal, by

grutochronological analysis, as 800-1200 AD. Royburman (1959) in his thesis on Toto also

highlighted the same by stated “there is one variant of Toto myth of origin which refers to the

Dhimals as the mother group. (Toto) assess the very close affinity exists between the language of

the Totos and the Dhimal” but, he added, “as, however, I do not possess any scientifically

assessed data, I do not propose to enter into the realm of social psychology”. King (1994) after

his linguistic survey opined that its (Dhimal) closest relative appears to be Toto (IIAS 2007).

Among Nepali scholars who have done ethnographical and social-cultural aspects on

Nepali Dhimals the following names is of great important. Bista (1980) identified Dhimals as

nomadic, practicing shifting cultivation until some times ago, they have traditional village

councils with a headman called Deunya or Majhi and the priest who presides over all of the

43

religious function is called Dhami. Regmi (1991) identified a total of 13 exogamous patrilineal

clans and 11 sub-clans within the population. Gautam and Thapa-Magar (1994) also classified

Dhimals as Tribes in their work “Tribal Ethnography of Nepal”. In a recent work Bishta and

Baskoti (2004) also followed the same trend by placing Dhimals on “Encyclopedic Ethnography

of the Himalayan Tribes”. There is a continuous census enumeration on Dhimal population (or

sometimes language spoken) up to 1951 except 1941. The 1872 census identified Dhimals as

Aboriginal Tribe. The 1891 census headed by O’Donnell identified Dhimals as Forest and Hill

Tribes as well as Agriculturalist by occupation. But next census headed by E. A. Gait classified

Dhimals as Hindu by religion; even the census stated that they (Dhimals) often called themselves

as Rajbansi in India.

The same trend was carried over by 1931 census headed by Porter. The 1961 census has

lost Dhimal data but even it stated Dhimals as Aboriginal tribes as per 1872. After that no single

census (1971, 1981, 1991, 2001) have been drawing any traces on Dhimal community or

languages, though some very small population even with single household was being considered

for the study. Now, after a transitional non-recognition period by the Govt. they have been

classified as Other Backward Class (OBC) of West Bengal. The history of study (or not to study)

on Dhimals of India narrate the negligence for which the once non-Aryan tribe of British India

having no reservation on any field, have to compete with others (the recognition as OBC is a

recent one, though they are not satisfied with present status and demand the status of Scheduled

Tribe instead of OBCs). Because of the uneven competitions with dominant next door neighbors

and others in respect of nation, push them much behind whether in the field of education,

occupation or socio-cultural context as a whole. A very few of them (thirteen in number) have

crossed the border of Secondary education, and two of them are graduates.

44

Prof. Tulasi Diwas(2039 BS)states in his book "Dhimal Lok Dharma ra Sanskriti"

probably the Dhimals might have come from Indian sub-continent and north-east of Himalayan

region before 1000 AD before the arrival of the Aryan. Based on the folktale, the Dhimals are

the descent of Dikompa, the eldest son of Thangdawa, the grandson of Kirat-ingwa. Among the

Kiratis, the Dhimals consider Limbu as close brother. He has also studied about the culture and

ways of life of the Dhimals in his book entitled "Pradarshankari Dhimal Loksanskriti" published

in 2035 BS.

Dhimal, Patra (2052 BS: Vikasko Damata), book in Dhimal language states the

mobilization process of the organization, education and agriculture, trade, politics, health etc are

needed for all round development of the Dhimals.Dr.Regmi, Rishikeshav Raj(2007:The Dhimals

: Its Cultural Patterns and Economics Change), states Damak area where can be clearly observed

the fast socio-economic, ecological and cultural changes that are taking place. Because of these

factors, the small and isolated Dhimal community is under constant pressure of other migrated

people.

The History of the Dhimal Part-I (2009), published by DCDCN, edited and written by

Som Bahadur Dhimal, research done by Ganeshman Dhimal, Som Bahadur Dhimal and

Chandrakanta Dhimal is the first book first time written by Dhimal in the history of the Dhimals.

This book especially covers the identity of the Dhimals of Nepal, some evolution stories of the

Dhimals, division of the surnames and sub-surnames in Dhimals, different places how they

named by Dhimal languages in Dhimal settlement areas in Nepal, the institutional development

of the Dhimal Organizations, social and cultural act 2050 BS of the Dhimals, Dhimal folk life

and religion, issues concerned to Dhimal bio-diversities. The book is the documentary history of

45

the Dhimal institutional development and covers how the Dhimal people in past involved

knowingly or unknowingly in politics and political parties in past. It is also a written

documentary of the social and cultural act of the Dhimals which gives a clear guide line to

mobilize the Dhimal villages. This book explains the trend of the village heads that are called as

Majhi Warangs in Dhimal language, how they used to make rules and systems during no act of

the state and maintained peace, security, law and order in Dhimal communities. It also explains

how Majhi Warangs enacted and involved in reformative activities in the communities for the

sake of unity, development and peace.

Now I Understood(2005), written by Som Bahadur Dhimal and published by Mother

Tongue Pipal Pustak Project is the Dhimal language written self experienced story book that

warns not to believe on witchery, because of which many people in rural areas in backward

Dhimal Community fell in problems and behaved inhumanity. The Torture of the Carpet

Weavers(2005), translated by Som Bahadur Dhimal and Bal Bahadur Dhimal from Nepali

language to Dhimal, published by Mother Tongue Pipal Pustak Project is based on real story

book of Lalita Dhimal who due to poverty comes to Kathmandu and works in carpet factory. It

reflects the plight situation of Dhimal women how they got tortures and different ups and downs

in life. Happiness after Troubles(2005), written by Bal Bahadur Dhimal, published by Mother

Tongue Pipal Pustak Project is also the Dhimal language real story book of the author, who got

much troubles in life to get settlement. It explains how the author struggled a lot and at last

succeeded to achieve his master's degree in life. My Story(2006), written by Manju Dhimal,

published by Mother Tongue Pipal Pustak Project is also real story book written in Dhimal

language. It also explains how the author struggled in life to pass proficiency level though the

author had very poor situation at home. My Desire to Study(2006), written by Prakash Dhimal,

46

published by Mother Tongue Pipal Pustak Project is also written in Dhimal language. This story

book explains how the author's parents helped him to fulfill his desires to study even though the

family was very poor.

The Dhimal brochure (2010), published by DCDN, states the Maharaja Gramthan, the

ancestral worshipping spot of Dhimal peoples, is to the north-east side of the Rajarani Dhimal

Pond Hill. Each year on Baisakh 1 night peoples from Morang, Jhapa, Ilam, Sunsari and

Kathmandu come over there stay wake up whole night at Gramthan and thousands of peoples

worship their own deities on Baisakh 2 the next day. They celebrate Dhimal Jatri Fair by

worshipping the ancestral deities from their own priest called "Dhami Warang". According to the

folklore, the Dhimal King had told his queen that they would go to war to fight against the Birat

King. They would carry the pigeon with them. If the pigeon would come back flying, then had to

think that the king died. Since the king was ahead, the assistant tried to unclose and see what was

inside but the pigeon came out and flew back to the queen. She thought that the king died in war.

Then the queen plunged into the pond and died so did the king coming back on the way to war

thinking that the queen had died seeing the pigeon back to the palace. The 12th generation of

Kharam Dhami called Pultoong Dhami is also believed that disappeared into the pond. He had a

great godly divine power. People on Jatri Fair Day come, pray and keep vow in the Gramthan. If

the wish is fulfilled then they come the next year to pray and offer their promised things,

sacrifice the hens, goats, pigeons, he-goats etc. If Pultoong Dhami is remembered, people believe

that their wishes are fulfilled.

Ethnographic Profile of the Dhimal (2010), is unpublished document of the Dhimals

communities in Nepal, researched by Som Bahadur Dhimal with the help of National Foundation

for Development of Indigenous Nationalities (NFDIN). It covers the review study of the Dhimals

47

on issues concerned to them, such as identity, history, population, land ownership, traditional

institute and customary laws, Dhimal Settlement, folklores, political system, cultures etc. It is

the profile study of the Dhimals first time an opportunity provided to Dhimal.

The first Dictionary of the Dhimal, Dhimal-Nepali-English Glossary (1999), written and

edited by Sueyoshi Toba with the help of Nagendra Dhimal, published by Nepali National

Languages Preservation Institute Kathmandu, has helped to preserve the Dhimal languages

spoken in the communities of the Dhimals. Similarly, a team of the Dhimal teachers named

Shaikshik Jagaran Kendriy Karya Samiti, Nepal also published a Dhimal dictionary: Dhimal-

Nepali-English Glossary (2004) compiling some more Dhimal speaking words.

Manandhar, S.S.(2010),: An Introduction to Dhimal Weaving, identifies the history of

bona weaving in Dhimal Communities. The Bona, (pronounced Bohna) is the traditional dress of

Dhimal women. Like the Dhimal themselves, the bona appears to have a very long history. Many

elders attribute the creation of the first bona to the ancestor goddess, Lakshimi berang. It is said

that Lakshimi Berang was the first Dhimal woman, and that she discovered the method of

weaving in order to make clothes for her. She is then believed to have gifted the bona to other

Dhimal women, both by teaching her descendants to weave, and also through magical gifts

which she provided each year to Dhimal women at a place called Raja Rani. According to many

Dhimals, Raja Rani was historically a place where Dhimal Melas (festivals) were held. Lakshimi

Berang is said to have provided bonas to the women who were attending the mela by leaving

bonas and jewelry under a particular stone. Each year, this gift was given to the Dhimal women,

and each year, they were expected to return the bonas, and jewelry at the end of the mela. At

some point in time, it is believed that the bonas and jewelry were not returned as expected by the

48

goddess, and since that time, the goddess has never again given such gifts to the Dhimal women.

However, yearly worship continues to be done at the site.

King, J.T. (2006): A Grammar of Dhimal provides a linguistic description of the western

dialect of Dhimal as spoken in and around Aathiyabari village, Rājghāṭ , Morang district. It

consists of the grammar itself with sections on phonology, nominal and verbal morphology, and

sentence and information structure. In the appendix appear texts from a variety of genres, riddles,

songs, kinship terms, verb paradigms, a Dhimal-English glossary and bibliography. With this

grammar, it is hoped that Dhimal will yield clues necessary to sort out the historical spread of

Tibeto-Burman languages in this region. The complex Dhimal pronominal agreement system

will also contribute to a better understanding of the development of pronominalisation in the

family. Finally, this grammar will aid in determining the genetic relation of Dhimal to other

languages in its family and reveal paths of interaction and influence among the lowland peoples

of Nepal and the adjoining areas of India.

Larsen and Williams (2001) on "The Dhimal: A Sociolinguistic Survey", stress their

findings on bilingualism, language use, attitudes and vitality and dialects areas in the survey.

(Source: Lawati, H., Request Forms in Dhimal and English: 2006)

Kansakar, T. and Turin, M., (2003), states that Karnakhar Khatiwada, lecturer of Mechi

Multiple Campus, Bhadrapur had done dissertation on: Prominalisation in Dhimal.

Pronominalisation refers to the process by which pronominal affixes appear in the verb.

According to Ross Caughley, "some Tibeto-Burman languages such as Chepang, Hayu and

Kham possess verbal pronominal system of considerable complexity" (1982:145). In the Dhimal

language, pronominalisation appears not to be complicated. Dhimal verbs inflect for person and

number of the first and second person subject only and there is no person / number agreement for

49

third person subjects. Accusative case patients are not represented in the finite verb form. In

Athpare, also a Tibeto-Burman language, "verbal paradigms are characterized by a great number

of rather idiosyncratic person and number affixes; some of which can be copied several times in

a suffix chain. Both actor (A) and undergoer (U) are represented in the transitive verb, though

third person singular A is zero in most configurations"(Elbert 1997:23). Dhimal

Pronominalisation shows agreement of the subject with the verb.

50

CHAPTER – III

METHODOLOGY

The aim of the study is to explore the educational status of the Dhimal indigenous people, their

challenges and measures to overcome them through a case study at Damak Municipality. This

chapter explains the research design applied to achieve the purpose of this study such as the

methodology, research design, sample selection and participants, tools for data collection,

process of data collection, the methods of data collection as well as the validation and reliability

concerns including data analysis procedures. The chapter concludes by mentioning ethical

considerations in the undertaking of this study.

3.1 RESEARCH DESIGN:

The methodologies used to study are more qualitative and case study approach and less

descriptive and quantitative methods. The research place is chosen Damak municipality because

it the place where Dhimal settlements are dense and socio-economic, cultural aspects, political

scenario, ways of life of the Dhimal etc. are in fast change process. To fulfill the objectives of

the study the researcher made the questionnaires to collect the census and real situation of

education of every households and families of the Dhimal, interview questions were tested with

Dhimal village heads(Majhi Warangs), village chairpersons, with Dhimal and non-Dhimal

teachers teaching at schools surrounding the Dhimal villages in the areas. The specific case

study, field survey and observation are done to conduct the study in-depth of Dhimal

communities. This study cannot be generalized to all other communities.

51

3.1.1. Primary Sources of Data

The primary sources of this study were the data collection and census collection of

households and families through the questionnaires, interviews with the village chairpersons,

majhi warangs, teachers, household heads. For this purpose, questionnaires and interview

questions were used.

3.1.2. Secondary Sources of Data

Different books concerned to Dhimal Indigenous peoples published, newspapers, articles,

journals, documents, bulletins, pamphlets, portraits, internet sources, maps and tables, posters,

published by Nepal Federation of Indigenous Nationalities(NEFIN), National Foundation for

Development of Indigenous Nationalities(NFDIN), Nepal Government and UN Office

concerned to Indigenous peoples have been taken as secondary materials and sources for the

study.

3.2. Sample Selection, Population and Participants:

The population of this study covers the people of Dhimal Communities at Damak

Municipality. The data collection started after taking consents from the concerned villages and

village heads. The data was taken of 72 households of Charpara Dhimal Village, 60 households

of Small Arnakhari Dhimal Village, 78 households of Adhiyamal Dhimal Village, 50 households

of Buttabari Dhimal Village, 41 households of South Kharakhare Dhimal Village, 47 households

of Dabagachhi Dhimal Village, 27 households of Tarabari Dhimal Village, 46 households of

Doghare Dhimal Village, 83 households of Jamujhar Dhimal Village, 58 households of Setumari

Dhimal Village, 83 households of North Kharakhare Dhimal Village, 38 households of Small

Barhaghare Dhimal Village, 44 households of Dakini Dhimal Village, 119 households of Nalbari

Dhimal Village, 76 households of Big Arnakhari Dhimal Village, altogether in 15 Dhimal

52

Villages. Among these fifteen Dhimal villages, five villages had been taken as case study for

depth study and find out the different educational and Dhimal concerned issues during the field

survey. Specially, the village heads both males and females, school teachers, village heads and

chairpersons, politicians, social workers, leaders, women activists, educated personalities,

parents were selected as respondents for the research work.

3.3 Sampling Procedure

The respondents were all the house head either males or females of the families of Damak

municipality. The purposive and convenience sampling was done. It is done by participating the

village respondents taking census, too. While collecting the data of all house-holds of the

Dhimal living at Damak Municipality, there found 922 households. Among them, 741 family

living at Damak Municipality have their own land i.e. 80.37% whereas 181 family of them have

no land or landless i.e. 19.63%. There are 15 Dhimal Villages or Toles at Damak Municipality.

The total population of the Dhimals at this municipality is 4978 which is shown below in the

table.

TABLE NO. 2. Calculation of Population and number of Families.

S.No.

Name of the

Villages/ Toles

Total

family

No.

Family

having

land

% of

having

land

Family

without

having

land

%

without

having

land.

Total

Population.

1 Charapara 72 43 59.73 29 40.27 384

2 Small Arnakhari 60 40 66.67 20 33.33 298

3 Adhiyamal 78 64 82.05 14 17.95 391

4 Buttabari 50 35 70.00 15 30.00 294

5 SouthKharkhare 41 24 58.54 17 41.46 208

6 Dabagachhi 47 39 82.98 8 17.02 270

53

7 Tarabari 27 23 85.19 4 14.81 155

8 Doghare 46 37 80.44 9 19.56 257

9 Jamujhar 83 79 95.18 4 4.82 446

10 Setumari 58 52 89.66 6 10.34 303

11 North Kharkhare 83 63 75.90 20 24.10 416

12 Barhaghare 38 35 92.11 3 7.89 218

13 Nalbari 119 105 88.24 14 11.76 704

14 Big Arnakhari 76 70 92.10 6 7.90 374

15 Dakini 44 32 72.73 12 27.27 260

Grand Total : 922 741 80.37% 181 19.63% 4978

The table shows that among fifteen Dhimal Villages or Toles, Nalbari Dhimal Village has

119 families and highest population i.e. 704 among all the villages at Damak. Tarabari is the

smallest Dhimal Village among all the villages at Damak. It has only 27 families and 155 totals

in population. While comparing the data of land having families, Jamujhar is such village which

contains out of 83 houses or families 79 families or houses have their own land or i.e. 95.18%.

While comparing on landless families, Charapada Dhimal Village is the highest where out of 72

families, 29 families have no land or they are landless which 40.27% is. And the least landless

families having village is Jamujhar where only 4 families or 4.82% only have no land of their

own. There are 741 families who have their own land and 181 families have no land of their

own.

Among 15 villages of Damak Municipality, 5 villages have been chosen for detail

analysis of the study. The names of the Dhimal Villages are Doghare, Dakini, South Kharakhare,

Setumari and Buttabari. Among them, Setumari is farthest of all, south of Damak market or

town. It contains the population of 303 and where the number of literate persons is 157 i.e.

54

51.82% and 146 persons are unable to read and write i.e. 48.18% are illiterate. It is Dhimal

people dominated village of Damak. Here also can be seen the mixed society of different caste,

ethnic groups and religious people. Doghare is one of the most famous Dhimal villages in Nepal.

Many things or changes whatever happened in Dhimal of Nepal have been affected from it

directly or indirectly. It lies north of Damak. It is about four Km. west and from Tarabari Mill, it

is eight Km. north side. The total population of Doghare Dhimal Village is 257. It is only Dhimal

people living village till now. No more than one or two houses of other caste can be found in the

village. The literate rate of this village is the highest among all the Dhimal villages at Damak

Municipality i.e. 70.81%. Out of 257, only 75 persons cannot read and write or i.e. 29.18%

people are illiterate. Dakini is also a mixed society village. But still the Dhimal are living

separately from others. The Dhimal have the houses clustered together in this village; no other

castes and ethnic groups can be seen mixed with the Dhimal in the village. But in the same

village in another side, Brahmins and Kshetris, and other caste people also reside there. It is in

the middle of Damak. The population of the village is 260, among them 132 persons can read

and write or the literate rate is 50.76% and 128 population can not read and write or i.e. 49.24%

is illiterate.

Kharakhare is close by Damak town. It is north-west of Damak town. There is also mixed

society but in Dhimal village, we can see only Dhimal people living together one and another in

a line. The population of the village is 208. Among them 143 persons are literate and 65 persons

is illiterate i.e. 67.75% is literate and 31.25% is illiterate. Buttabari village of the Dhimal is

touched on the Mahendra Highway. Buttabari is just west of Damak town. There is 294

population of the Dhimal at Buttabari Dhimal Village. Among them 65.66% or 196 people are

literate and 33.33% or 98 people are illiterate in the village. The data of fifteen Dhimal Villages

55

have been taken in detail but while comparing only five villages have been done for analysis and

see the trend of the Dhimals. Because these villages comprise the all qualities require for the

study. During the study 25 village chairpersons or Majhi Warangs and 25 Dhimal and non-

Dhimal teachers were interviewed to collect the data required.

3.4.1 Tools for Data Collection:

The pre-determined sets of survey forms, questionnaires, interview questions were prepared after

practicing in peers, acting the researcher and respondents one another in the class, receiving the

feedbacks and suggestions from the participants and supervisor of the thesis. Then the pre-

determined set of forms, interview questions was used as the tools for the data collections. The

data was collected by filling up the forms of fifteen Dhimal Villages namely, Charapada, Small

Arnakhari, Adhiyamal, Buttabari, South Kharakhare, Dabagachhi, Tarabari, Doghare, Jamujhar,

Setumari, North Kharakhare, Barhaghare, Dakini, Nalbari and Big Arnakhari.Then interviews

was taken with the village chairpersons or majhi warang and with Dhimal and non-Dhimal

teachers at surrounding schools nearby Dhimal Villages at Damak.

3.4.2 Test Items:

The set of questionnaires consisted three different types of questions set one for asking with

village chairpersons or Majhi Warangs(Dhimal Village heads), one for the Dhimal and non-Dhimal

teachers teaching nearby schools of the Dhimal Villages and another set of questionnaires was to

write information and data concerned to the Dhimal for census data collections. Educational Status of

the Dhimals at Damak Municipality Survey form 2010 consisted of nine different questions which

covered family surnames, types of the family, population, financial status, income sources,

educational status of the family members and other eight more questions to test their family

background and status.(see annex:1.1 ) Next set of questions concerned to interview with the teachers

56

consisted six different questions to test the problems that Dhimal children are facing while learning,

problems of the Dhimal Parents, reasons for leaving the school in mid of learning, comparison of

Dhimal and other children's status at schools, challenges before the Dhimal and recommendations to

solve the challenges to improve the situations. Similarly, next set of questions consisted of six other

questions to test environment of learning in villages, educational challenges, challenges and

problems that can be mitigated from local parents and local development organs of the government

i.e. Village Development Committee, Municipality, and District Development Committee.

The data was collected of fifteen Dhimal Villages and there people's status on access of

education. Different issues concerned to the Dhimal, such as children facing challenges and

problems, environment of learning, parental difficulties, enrolment at schools, level of awareness of

the parents, educational status, different cultures that hinder to take education in Dhimal villages,

financial status etc were measured. Open -ended questions related to education were asked to put

their visions and opinions so that the wants and desires of present situations could be understood. The

focus group discussion was made as primary source for the purpose of study with the target groups.

The researcher wanted to study:

1. Educational Status of the Dhimal People at Damak Municipality,

2. The Challenges and problems that Dhimal students are facing day by day for the sake of

learning purposes,

3. Different measures that can be used to overcome the challenges of education in Dhimal

communities of Damak and in Nepal.

3.5 Process of Data Collection:

The data collection procedure started after permission of the villages and village heads. The

questionnaire was used for the purposes. The house heads or family heads both males and females

were made help to fill up the survey forms to collect the necessary information and data with their

57

consents. Each village chairperson or Majhi Warang of 15 Dhimal Villages, teachers nearby Dhimal

village schools was interviewed as resource persons for the study. The chairperson of Dhimal Caste

Development Center, Nepal, Mr. Ram Bahadur Dhimal, CC member, Mr.Ganeshman Dhimal,

Mr.Lok Bahadur Dhimal,Mr. Lal Bahadur Dhimal, Mr.Nambarlal Dhimal, Mr.Jay Bahadur Dhimal,

general assembly chairperson, Mr. Ratan Bahadur Dhimal, chairperson of Dhimal Educational

Awareness Committee, Mr. Buddhi Lal Dhimal, Village chairperson of North Kharakhare, Mr. Anta

Lal Dhimal were the key informants for the study. The respondents, who participated in

research(survey and interview), were teachers, politicians, social workers, students, Dhimal village

leaders, central committee leaders, general parents.

3.6. Validation of Data:

Throughout the study duration, I had maintained peer debriefing by discussing with my

colleagues, supervisor and critical friends constantly both formally and informally. At the outset of

my research, in topic selection and formulating research question, I had discussed with my

colleagues and as a result of corrections and corroborations, I derived the final structure of study.

Likewise, in preparing the research instruments, I had discussed with my colleagues and then pilot

tested the instrument in the proposed research context with colleagues before finalizing the

instruments.

In the process of reporting the dissertation, a validation session was scheduled at

Study center. In the presence of research personnel, critical friends, colleagues, thesis supervisor and

guest scholars; I presented my complete research progression details. I could check credibility,

transferability, dependability, conformability for valid and reliability of my work. I benefited from

the many questions raised and valuable comments and suggestion given during the session and was

able to improve specific categories and themes in the finalization process of the dissertation.

3.7. Ethical Considerations:

58

First of all, I had proposed for the permission and requested informed consents from the villages and

the village heads. The respondents’ anonymity and confidentiality were also assured and every

participant was informed of the study related information such as the purpose of study, method of

data collection and selection procedures. Participants were also assured that their views be treated

with respect and in an appropriate manner. I proposed an oral consent and myself to avoid any ethical

complications. I took consents of the respondents for filling up the survey forms and test the

interview questions with them. I kept their privacy and secrecy without mentioning the names

directly. I used their given time for the research work. I considered the human rights of the

respondents too during the field survey work.

59

CHAPTER – IV

ANALYSIS AND INTERPRETATION

This chapter deals with the presentation and analysis of my field study using

methodology and methods as mentioned in chapter three. This chapter consists of the analysis

and interpretation of data. All the respondents and data of information have been tabulated,

coded according to households, population, average members of the family, literacy rate and

number, illiteracy rate and number, land having families and landless families, primary, lower

secondary and secondary level and higher educational status, foreign employment rate and

number etc.

Data processing and analysis were carried out through a process of data coding and

categorization based on the relationship of the respondents themselves on their responses and

discussion carried out under the following relationships.

4.1 LITERATE AND ILLITERATE POPULATION OF THE DHIMALS.

This includes the total fifteen Dhimal Villages of Damak Municipality. They are

Charapada, Small Arnakhari, Adhiyamal, Buttabari, South Kharakhare, Dabagachhi,

Tarabari, Doghare, Jamujhar, Setumari, North Kharakhare, Barhaghare, Dakini, Nalbari

and Big Arnakhari. The total population and literate and illiterate number of people is

shown in the diagram No. 1 and 2, given below :

Diagram No. 1(Literate No. in Pie chart)

60

Diagram No. 2(Illiterate No. in Pie chart)

61

The table No. 3 shows that among total population of 4978 population, the literate

population is 3005 and illiterate population is 1973. The percentage of literate population is

60.37% and illiterate population is 39.63%. According to CBS 2001, the literacy rate of the

Dhimal is 52.44%. Similarly, according to the data of DFID 2001, the literacy rate of the Dhimal

is shown 60%.

TABLE NO. 3 CALCULATION Of LITERATE AND ILLITERATE POPULATION:

S.

No.

Name of the

Villages/ Toles

Total

population

No. of

literate

% of

literacy

No. of

illiterate

% of

illiteracy

Remarks

1 Charapara 384 225 58.59 159 41.41

2 Small Arnakhari 298 187 62.75 111 37.25

3 Adhiyamal 391 232 59.34 159 40.66

4 Buttabari 294 196 66.67 98 33.33

62

5 SouthKharkhare 208 143 68.75 65 31.25

6 Dabagachhi 270 177 65.56 93 34.44

7 Tarabari 155 93 60.00 62 40.00

8 Doghare 257 182 70.82 75 29.18

9 Jamujhar 446 309 69.28 137 30.72

10 Setumari 303 157 51.82 146 48.18

11 North Kharkhare 416 262 62.98 154 37.02

12 Barhaghare 218 132 60.55 86 39.44

13 Nalbari 704 357 50.71 347 49.29

14 Big Arnakhari 374 221 59.09 153 40.90

15 Dakini 260 132 50.76 128 49.24

Grand Total : 4978 3005 60.37% 1973 39.63%

Now the data of Dhimal literacy rate at Damak municipality is only 60.37% and illiteracy

rate is 39.63%. According to DJBKN 2001, there were only 642 SLC holders and 516 were

higher education holders. While comparing among fifteen Dhimal villages of Damak

Municipality, Doghare Dhimal Village has the highest literacy rate among all. The population of

Dhimal in this village is 257 and literate number is 182, the literacy percentage is 70.82. The

least literacy rate among the fifteen is of Nalbari Dhimal village. It has 704 populations, among

them only 357 or 50.09% people are literate.

Diagram No.3(Total Population calculation in pie chart)

63

According to DFID: 2001, the illiteracy people of the Dhimal showed 39.79%. (See:

annex). The research had shown the school going children of the Dhimal is 62.32%.The present

research given in table shows the illiterate people of the Dhimal at Damak Municipality now is

39.63%. According to the Dhimal Profile Study, NFDIN : 2010, shows the SLC pass among all

the Dhimal in Nepal is 899, PCL pass is 220, BL pass is 34 and ML pass is only 11. There are

technical manpower consists of 1 CMA holder, 1 engineer, 2 amini(person who helps to measure

the land), 1 HA, 2 anami(post in hospital below the rank of nurse), 2 land surveyors, 2 nurses, 3

overseers in Nepal.(See the annex). The literacy rate of Damak municipality is 88 %.(Damak

Municipality, brochure :2010) Dhimal people are still backward in term of education even at

Damak. Dhimal people have not touched the average literacy rate of Damak. But this study

shows only 60.37% of literacy rate of the Dhimals and still Dhimals are backward of 19.63% or

the Dhimals are still back or below of 19.63% than Damak average literacy rate.

64

4.2. FOREIGN EMPLOYMENT AND AVERAGE MEMBERS

Among the fifteen Dhimal villages of Damak Municipality, Charapara Dhimal Village has 72

families. The total population of the village is 384 and average number of members in a family is

5. Among the population, 27 persons have gone to work in foreign country i.e. 7.03% of the total

population. The total population of Small Arnakhari Dhimal Village is 298 and total families are

60. The average members in a family are there also 5. The persons gone for foreign job is 36

which counts 12.08% of the total population. The population of Adhiyamal is 391 and total

numbers of families are 78. The average member in a family is 5. Total persons gone for foreign

employment is 35 which counts 8.95% of the total population. Similarly, there is 294 populations

at Buttabari Dhimal Village and 50 families. The average member of the family is 6. The number

of foreign country gone for employment is 38 and counts 12.92% of the total population. The

detail is shown in table No.4 that is given below:

Table No. 4 CALCULATION Of FOREIGN EMPLOYMENT AND AVERAGE MEMBERS

S.

No.

Name of the

Villages/ Toles

Total

population

No. of

total

families.

Average

member.

No. of

foreign

employm

ent.

% of

foreign

employme

nt

Remarks

1 Charapara 384 72 5 27 7.03

2 Small Arnakhari 298 60 5 36 12.08

3 Adhiyamal 391 78 5 35 8.95

4 Buttabari 294 50 6 38 12.92

5 SouthKharkhare 208 41 5 20 9.62

6 Dabagachhi 270 47 6 29 10.74

7 Tarabari 155 27 6 17 10.97

65

8 Doghare 257 46 6 37 14.40

9 Jamujhar 446 83 5 48 10.76

10 Setumari 303 58 5 42 13.86

11 North Kharkhare 416 83 5 26 6.25

12 Barhaghare 218 38 6 25 11.47

13 Nalbari 704 119 6 114 16.19

14 Big Arnakhari 374 76 5 58 15.51

15 Dakini 260 44 6 8 3.08

Grand Total : 4978 922 ☺5.47 560 11.25

Among the all Dhimal Villages at Damak Municipality, Nalbari Dhimal Village which

has total 704 population and 119 houses, the highest number of houses in the municipality. The

average number of the family member is 6 and total number of persons gone for foreign

employment is 114, the highest number of Dhimal Communities at Damak. The least number

gone for foreign job is 8 of Dakini Dhimal village which counts 3.08% of the village. The

population of the village is 260 and average member of the family is 6. Other can be studied

thoroughly going through the table above. In this way the rate of foreign employment is

increasing in Dhimal Communities at Damak. The total average number for foreign job in the

municipality is 11.25%. The calculation of average number of family member in a family at

Damak Municipality is 5 shown in the table above and in bar diagram below:

Diagram No. 4(Foreign employment in bar diagram)

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4.3 THE SLC AND ABOVE EDUCATION OF THE DHIMALS

As mentioned above on 3.1, the total SLC pass Dhimals in Nepal is 899. But there are

only 341 SLC pass holders at Damak. Similary among 220 PCL holders of the Dhimals in Nepal,

there are 85 PCL holders only at Damak. Among 34 BL holders in Nepal, there are 23 BL

holders only at Damak. Among 11 ML holders in Nepal, 4 ML holders are at Damak.

Similarly, the technical personalities also consists more at Damak. There are 2 nurses, 1

overseer, 1 vet specialist, 2 anamis, 1 acupuncturist, 1 B.N., 2 musicians, 1 dentist and 1 engineer

at this municipality. The detail of the Dhimal educational status above SLC of this municipality

is shown in the table No.5 below

67

TABLE NO.5 CALCULATION OF THE SLC AND ABOVE EDUCATION

SN Name of the

Villages

Total

pop.

SLC

pass

PCL

pass

BL

pass

ML

pass

Total

man-

power

Total

%

Remarks

1 Charapara 384 26 11 - - 37 9.64 1nurse,1overs

eer, 1 vet

2 Small Arnakhari 298 23 1 2 - 26 8.72 1anami,1

acupuncturist

3 Adhiyamal 391 21 - 2 - 23 5.88

4 Buttabari 294 19 1 - - 20 6.80 1 anami.

5 SouthKharkhare 208 27 4 1 - 32 15.38

6 Dabagachhi 270 28 17 5 - 50 18.52 1 nurse

7 Tarabari 155 16 1 - 1 18 11.61

8 Doghare 257 24 6 3 2 35 13.62 1 B.Nursing.

9 Jamujhar 446 38 13 - - 51 11.43 2 musicians

10 Setumari 303 9 1 1 - 11 3.63

11 NorthKharkhare 416 32 8 3 - 43 10.37

12 Barhaghare 218 13 8 1 - 22 10.10

13 Nalbari 704 34 8 2 - 44 6.25

14 Big Arnakhari 374 21 2 2 1 26 6.95 1 dentist, 1

engineer.

15 Dakini 260 10 4 1 - 15 5.77

Grand Total : 4978 341 85 23 4 453 9.10

Average in percentage: 6.85% 1.71% 0.46% 0.08% 9.10%

The total population of the Dhimals in fifteen villages at Damak Municipality is 4978.

Among them 341 have passed SLC which is 6.85% of the total population. Similarly, 85 persons

of this municipality have achieved PCL graduates which count 1.71% of total population.

Similarly, there are 23 BL graduates at Damak Municipality. It is 0.46% of the population at

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Damak. Likewise, there are 4 ML holders in the municipality which counts 0.08% of the

population. While we count the manpower, there are 453 manpower of the Dhimals only at

Damak municipality. It covers 9.10% of the Dhimals of the municipality.

4.4 PARENTAL EDUCATION OF THE DHIMALS

The data has been collected in fifteen Dhimal Villages of Damak Municipality but only

five Dhimal villages have been compared and analyzed in detail. Those five Dhimal Villages

are Doghare, Dakini, South Kharakhare, Setumari and Buttabari. Here is studied the parental

education access of children. In context of female education, there have been found 47 literate

women at Doghare Dhimal Village. Similarly, there are found 14 literate women at Dakini, 24

in South Kharakhare, 29 in Buttabari and 16 in Setumari Dhimal Villages. The total population

of the Doghare is 257, 260 is of Dakini, 208 is of South Kharakhare, 303 is of Setumari and

294 is of Buttabari Dhimal villages. The table is shown below:

TABLE NO. 6 COMPARISON OF PARENTAL EDUCATION

S.No.

Names of the

villages

Females

Total

Females

Males

Total

Males

Literate

Literate

%

Illiterate

Literate

Literate

%

Illiterate

1 Doghare 47 18.29

%

35 82 55 21.4% 9 64

2 Dakini 14 5.38% 46 60 19 7.31% 31 50

3 South

Kharakhare

24 11.54

%

20 44 28 13.46% 11 39

4 Setumari 16 5.28% 53 69 36 11.88% 32 68

69

5 Buttabari 29 9.86% 44 73 52 17.69% 21 73

Total Population: 1322 130 9.83% 198 328 190 14.37% 104 294

While comparing to literate numbers and percentage of women, Doghare village has the

highest i.e. 18.29% and Setumari has the lowest number of literacy percentage i.e. 5.28%. While

we compare the literate number of males, there are 55 parents literate at Doghare village. There

are 19 parents at Dakini, 28 parents at South Kharakhare, 36 at Setumari and 52 parents are

literate at Buttabari Dhimal Communities. While we compare the percentage of literacy of the

parents, Doghare village has the highest i.e. 21.4% of the population is literate. Similarly, the

least percentage is of Dakini i.e. 7.31% of the total population. While we observe the table,

Doghare males and females both have the highest numbers of literacy rate among the five

Dhimal villages of Damak municipality. Then the level of awareness and rate of literacy of

women at Setumari has to be improved to increase the literacy rate. Dakini parents in males have

been found the least percentage of literacy. So, Dakini male parents have to improve the rate of

literacy in the village.

4.5.1 COMPARISON OF PRIMARY EDUCATION

The researcher has gone home to home to take the data in detail. While asking to parents

of every house, the positive responses have been found. All children at the age to go to schools

are going to schools. No children are found not sending to schools. Parents have been found

more conscious to educate their children according to their effort and afford. Poor parents have

been found sending their children to government schools but the rich or good financial

conditioned parents have been found sending their children to private boarding schools to read

and write.

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Diagram No. 5(Nursery to class 3 in pie chart)

Here in this study, children reading up to class three have been calculated as illiterate.

While comparing up to class three educations, there have been found 16 boys and 15 girls

continuing their study at Doghare. It is 31 altogether and contains 12.06% of the population of

the village. Similarly, there have been found 31 boys and 20 girls continuing up to class 3

education at Dakini village. It is 51 in total and consists of 19.62% of the population. Likewise,

there have been found 15 boys and 19 girls in South Kharakhare village. It is 34 in total and

consists of 16.35% of the population. Similarly, there have been found 30 boys and 31 girls

altogether 61 continuing the education up to class three at Setumari. It consists of 20.13% of the

population. Likewise, there have been found 16 boys and 17 girls altogether 33 continuing up to

class three education at Buttabari that consists of 11.22% of the total population of the village.

For detail knowledge the table has been given below:

71

TABLE NO. 7 ENROLMENT COMPARISON OF PRIMARY EDUCATION

S.No. Names of

the villages

Total

pop.

Of the

village

Nursery to class 3

Total

Class 4 and 5 Grand

Total

Total

%

Boys Girls Boys Girls

1 Doghare 257 16 15 31 4 4 39 15.17

2 Dakini 260 31 20 51 18 9 78 30.00

3 South

Kharakhare

208 15 19 34 8 1 43 20.67

4 Setumari 303 30 31 61 19 10 90 29.70

5 Buttabari 294 16 17 33 8 12 53 18.03

Grand Total 1322 108 102 210 57 36 303 22.92

While comparing to class four and five education of the children's enrolment in the

schools, there have been found 4 boys and 4 girls continuing altogether 8 at Doghare village. It

consists of 3.11% of the population. It means the total enrolment of primary education of

Doghare village children is 15.17%. Similarly, there have been found 18 boys and 9 girls

altogether 27 children enrolling education at Dakini village. It is 10.38% of the population. It

means the total enrolment of primary education of Dakini village is 30%. Similarly, there found

8 boys and only one girl, altogether 9 children enrolling class four and five at South Kharakhare

village. It consists of 4.33% of the population of the village. It means the total enrolment of

primary level children at South Kharakhare village is 20.67%.

72

Diagram No.6 (Enrolment of class 4 and 5 students in bar diagram)

Likewise, there have been found 19 boys and 10 girls, altogether 29 continuing class

four and five education at Setumari village. It is the 9.57% of the total population of the village.

It means the total enrolment of primary education at Setumari village is 29.70%. Likewise, there

have been found 8 boys and 12 girls enrolling class four and five education at Buttabari,

altogether 20 which contains 6.80%. It means the total enrolment of primary education at

Buttabari village is 18.03% of the total population in the village. The data shows that primary

education is very important and has to be emphasized more at Damak municipality. The data

shows 22.92% of the total population consists of primary level children in the villages. If people

in these villages neglect this group, the big mass of population will be absent from the light of

education in the villages.

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4.5.2 COMPARISON OF LOWER SECONDARY EDUCATION

The comparison among five Dhimal Villages lower secondary school and secondary

education is described under this sub-title. While analyzing the lower secondary education, there

have been found 9 boys and 8 girls, altogether 17 children at Doghare village. It consists of

6.62% of the population. Similarly, there have been found 19 boys and 13 girls, altogether 32 in

lower secondary level enrolment of Dakini village. It consists of 12.30% of the population.

Likewise, there found 9 boys and 12 girls altogether 21 enrolling at lower secondary level of

South Kharakhare village. It consists of 10.10% of the total population of the village. Similarly,

there have been found 26 boys and 17 girls altogether 43 children enrolment at Setumari village.

It is 14.19% of the total population of the village. Likewise, there have been found 19 boys and

15 girls enrolling of Buttabari village. It is altogether 34 and consists of 11.56% of the total

population of the village. It is shown in pie chart given below:

Diagram No.7 (Enrolment of lower secondary students in pie chart)

74

Now here is given the comparison of secondary level of education. There found 16 boys

and 15 girls, altogether 31 students at Doghare village. It is 12.06% of the total population of the

village. Similarly, there have been found 17 boys and 8 girls, altogether 25 students of Dakini

village. It consists of 9.62% of the total population of the village. It is shown below in table no.

8.

TABLE NO.8, Comparison of Lower Secondary and Secondary Education.

Names of the

villages

Total

pop. Of

the

village

Lower

secondary

Total

Secondary

level

Total

Grand

Total

Total

in %

Boys Girls Boys Girls

Doghare 257 9 8 17 16 15 31 48 18.68

Dakini 260 19 13 32 17 8 25 57 21.92

SouthKharakhare 208 9 12 21 20 11 31 52 25.00

Setumari 303 26 17 43 13 10 23 66 21.78

Buttabari 294 19 15 34 20 23 43 77 26.19

Grand Total 1322 82 65 147 86 67 153 300 22.69

Likewise, there have been found 20 boys and 11 girls enrolment of the students of South

Kharakhare village. It is altogether 31 and consists of 14.90% of the total population of the

village. Similarly, there found 13 boys and 10 girls, altogether 23 students enrolment of Setumari

village and it consists of 7.59% of the total population of the village. Like wise, there found 20

boys and 23 girls, altogether 43 students enrolment of Buttabari village and consists of 14.63%

of the total population of the village. It is clearly shown in diagram no. 8 below :

75

Diagram No. 8(Enrolment of secondary education in bar diagram)

While comparing to lower secondary and secondary education, there have been found 48

students enrolling of Doghare village. It consists of 18.68% or the least enrolment among the

five villages. There have been found lower secondary and secondary level altogether 57 students

enrolment of Dakini village. It consists of 21.92% of the total population of the village.

Likewise, there found 52 enrolment of students of South Kharakhare village which consists of

25% of the total population of the village. There has been found 66 students enrolment of

Setumari village that consists of 21.78% of the total population of the village. Similarly, there

has been found 77 students enrolment of Buttabari village. It consists of 26.19% of the total

population of the village or the highest enrolment among the five villages. The table shows

22.69% of children are in lower secondary and secondary level which is also a big mass of

population taking education in lower secondary and secondary level. The parents and village

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people concerned to these villages have to pay more attention on the improvement of educational

standard for making their future in the villages.

4.5.3 COMPARISON OF SECONDARY EDUCATION

Now here is compared the secondary and higher education of five Dhimal villages of

Damak municipality. While analyzing to secondary level education of Doghare village, there

have been found 17 boys and 7 girls passed SLC. It is altogether 24 manpower that consists of

9.34% of the total population of the village. There have been found 7 boys and 3 girls, altogether

10 manpower of Dakini village. It consists of only 3.85% of the total population of the village.

Similarly, there found 17 boys and 10 girls passed SLC of South Kharakhare village. It is 27

manpower which consists of 12.98% of the total population of the village. Likewise, there have

been found 8 boys and 1 girls passed SLC, altogether 9 manpower of Setumari that consists of

2.97% of the total population of the village. Similarly, there found 11 boys and 8 girls, altogether

19 passed SLC of Buttabari which comprises of 6.46% of the total population of the village. It is

shown in the diagram no.8 below:

Diagram No. 9(comparison of secondary education in bar diagram)

77

4.5.4 COMPARISON OF SLC AND ABOVE EDUCATION

Which comparing to all among the five villages, the boys passed SLC more than the girls.

Among these villages, South Kharakhare has been successful to pass the highest number of SLC

i.e. 27 and the percentage is 12.98%. Then among the five villages, Setumari village has been the

least successful to pass the SLC among all. It is only 9 which comprises of 2.97%. The detail

table is also given below:

TABLE NO.9: Comparison of SLC and above Education of Dhimal Villages.

Names of the

villages

Total

pop.

Of the

village

SLC PCL BL ML

Grand

Total

Total

in %

Bo

ys

Girls

Bo

ys

Girls

Bo

ys

Girls

Bo

ys

Girls

Doghare 257 17 7 4 2 2 1 1 1 35 13.62

Dakini 260 7 3 3 1 1 - - - 15 5.77

SouthKharakhare 208 27 10 2 2 1 - - - 42 20.19

Setumari 303 8 1 1 - 1 - - - 11 3.63

Buttabari 294 11 8 1 - - - - - 20 6.80

Grand Total 1322 60 29 11 5 5 1 1 1 113 8.55

While talking to PCL passed among the five villages, there found 4 boys and 2 girls

passed from Doghare village. It is 1.68% of the total population of the village. Only 4 manpower

or 3 boys and only one girl could pass PCL level in Dakini village. It comprises of 1.54% of the

total population of the village. Likewise, there found 2 boys and 2 girls passed PCL at South

Kharakhare village. It consists of 1.92% of the total population. There found only one passed

PCL from Setumari that consists of 0.33% of total population and likewise, only one from

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Buttabari that also consists of 0.34% of the total population of the village. This level seems not

satisfactory.

Similary, there found 2 boys and one girl passed bachelor level at Doghare village. It

consists of 1.68% of the total population of the village. Then there found one from Dakini, one

from South Kharakhare and one from Setumari villages but there found no bachelor level passed

from Buttabari village. Similarly, while analyzing about master's degree level, there found one

boy and one girl passed master's degree of Doghare village. But rest all four villages could not

make master's degree level pass at all. The table shows that there is no access of higher education

of the Dhimals. It shows only 8.55% of population has access in higher education in average.

The number of students must be increased by motivating and encouraging them in study.

4.6 PARENTS AND CHILDREN FACING THE PROBLEMS:

Though it is the 21st century world, the world of science and media, information and

technology, access of computer education, the children of the Dhimals in villages have not got

opportunities even to touch and see computers in life. Very a few children whose parents are

working in the town have got opportunities to use the computers in the schools. Life standard of

people even in Nepal has been changed a lot but it seems the very same ways of traditional life,

farming life in Dhimal people.

While the study was conducted and different issues have been collected in the fields,

what sorts of problems the Dhimal children facing for taking education one is language

difficulty. The Dhimal Children speak in Dhimal native mother tongue at homes. They do not

understand Nepali well. When they have to learn in Nepali second language instructions at class

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rooms, they do not understand well. Next reason the children facing the problem is less

attendance in the class room teaching and learning programmes. They do not know the

importance of education and even parents are more illiterate and labor workers nowadays.

Parents lack the level of awareness in life. Next reason the children facing problem is there is no

system of teaching and instructions in their own Dhimal Mother Tongue (DMT) at schools.

Specially, in junior classes the Dhimal children are facing more language complexity to

understand in the class rooms.

The next reason is caste system. Still in Dhimal villages, they have different types of own

festivals and cultures. They celebrate many days for the cultures and festivals in a year. They

waste learning time more in such caste activities and less attention goes in reading and writing

activities. The main root cause at this present day scenario is poverty and low earnings of the

Dhimal parents. Most of the parents are involved in labor works and earn very less and they even

face hand to mouth problem day by day in life. Though they know they have to give quality

education to their children, they cannot provide them good education. The next reason is the

social problems of the Dhimals. They still live together with the relatives and do not generally

like to be separate. They live together in a clustered village and have their own traditional

cultures, systems etc. Next children of the Dhimal are not showing forwardness in different

activities conducted in schools. Due to lack of food, children go to school and cannot learn well

with an empty stomach. Then they want to escape away from the school and get demotivated for

learning in life. The parents have the plight situations and they cannot do anything more for

them. They are uneducated and ignorant in life. They do not know the child psychology and

cannot care them well at homes. So, they leave them freely and pay very less attention in their

learning activities.

80

Sometimes, the children are affected by parental quarrelsome and conflict of the family.

Fathers and mothers are less conscious on child development concepts. They do not settle a good

homely environment for learning at homes. They still do not forecast the future of educated

members in the family. They have less importance on education than works to solve their daily

problems in life. Some educated personalities have not got opportunities in life in the villages.

They observe them and get upset and faded for providing more education even to their children.

Then next reason is after SLC, what to teach and what not to teach according to their level of

financial status, desires and wants of children, they do not know and cannot make a good plan

for it. Children due to their friendship and groups, choose the subjects in colleges and after a few

years later fall in a problem and cannot cope with. Then they leave the study instead of

continuing in mid in life. Another reason is according to the companies; they get habituated and

start to show activities accordingly. If the group is bad, the Dhimal children easily turn to bad.

Some children in Dhimal villages have been turned to bad due to involvement in bad and evil

practices in groups. They do not know what is good and what is bad even for present and future

in life. They cannot decide without better guidance in life. Parents have no such level of

education and face the difficulties in life.

Next reason is parents go to work far. They leave small children at homes. If daughter or

son whoever is bigger has to care the house and small brothers and sisters at homes. They miss

going to schools and learn in life until the brothers and sisters get bigger the age to go to schools.

Some children have been found TV addict instead of learning even in villages. Children have

very less participation in technology education of the time. Only a few children going to private

boarding schools get opportunities to use computers but most of the Dhimal children go to

government schools and have no such opportunities to use computers in study and in life.

81

While analyzing the parents of the Dhimals, poverty and financial crisis is the main

cause, then comes to education status and occupations they involve. They have no better jobs to

maintain the needs of the family. Next is they lack the channels and level of consciousness what

is happening in the world and how people are changing their ways of life to grab the better jobs

and opportunities in life. They seem less responsibilities towards the study of their children.

They have no systems to sit together and share the good and exemplary experiences in life. Next

parental problem is spending more on unnecessary things, such as over drinking, gambling,

playing cards, going to parties, etc. They earn less and spend more, cannot maintain the financial

status in life. Next reason is the Dhimals are still on agriculture works. They could not make

other alternative jobs and opportunities in life. They lack the skills and arts in life to survive in

better ways. Next burning issue is unemployment. Most of the Dhimals are unemployed and

jobless in life. They have no regular source of incomes in life. Next reason is most of the Dhimal

family have been turned to landless. They have no land to plough of their own. Either they

plough the land of the landlords or if they have that cannot sustain to maintain the needs of the

family over the year. They rear the animals and plough the fields in adhiya (half to be given to

landlord and half to be kept by the peasants).

4.7 ENVIRONMENT FOR LEARNING

Since Damak is a municipality, most of the children even of the villages go to schools to

learn. The literacy rate of this municipality is 88 percentages. It has affected even to the Dhimal

children in life. Nowadays, the Dhimal parents are sending children to schools. The enrolment of

the Dhimal children is almost 100% in each and every villages of Damak municipality. Now

even the children know to go to schools to learn with friends. Most of the Dhimal villages at

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Damak municipality have been mixed societies but there were once Dhimal dominated in every

Dhimal villages in past according to the old people of the villages.

While comparing between the Dhimal and non-Dhimal children, the Dhimal children

have a few days attendance in schools and seem weaker in study than non-Dhimal children in the

classes. Specially, the Dhimal children get language difficulties for learning in junior classes

especially in primary level. There is no teaching in Dhimal language at schools of Damak

municipality. Children of junior have to start their schooling in second language, Nepali. So, they

do not understand and feel difficulty in learning.

Generally in Dhimal villages there found no more facilities to learn for the children.

Parents provide just text books, bags and dresses to children. Children do not get more other

facilities for learning. They get tables, chairs in some houses but most house parents cannot

provide even such facilities. They have no separate rooms to study and do educational activities.

They get mats (gundris, chakatis, dhokra etc.) to sit and study at homes. Some parents can

provide tuition and coaching classes, too. The children have to live, sit, play, eat or do everything

in a same room. There cannot be found any more facilities what a rich parent can provide to

study for the children in town areas.

The Dhimal students especially at the age of secondary level get motivated to go to

foreign countries to earn in life. Such concept is arisen due to poverty and the relations with the

companies that they all search to go outside countries instead of continuing education in life.

Next reason is after SLC, they get no jobs and opportunities in local areas and within the

country. They get harassment in life and decide to quit study and go for abroad for the sake of

earnings. Most of the students have gone to abroad for earnings than continuing education in life.

83

This is also a reason why the higher level of education in Dhimal is very low. According to Anta

Lal Dhimal, 75% of Dhimal students have no fixed aims in life and only 25% of them have some

aims in life. They go beyond the aims wherever they like and cannot accomplish to have a good

and qualified skilful man power of the state in life.

Now a little bit change has been arrived in the Dhimal villages at Damak. We can find the

positive environment to take education for their children. Parents have started to ask about the

study of their children at homes. They have started to share the ideas and give some useful

suggestions to their children. They are keeping the positive attitude towards the education of

their children. They know due to lack of quality education, children have been failure to achieve

the jobs and opportunities in the markets. They know only qualified candidates can empower

their spaces in the open markets.

In past, the Dhimal children also used to go for fishing and hunting with parents in the

forests called Charkose Jhadi(the big and huge forests of Terai) according to Ganeshman

Dhimal. They used to spend their more time in such activities. They were happy to get meat, eat

rice and meat daily in life. They did not care the need of education to children during the time.

But even now, some children and parents still go for fishing and hunting nearby forests and

rivers in free time. They celebrate different festivals in Dhimal communities. Among them the

most important festivals in Dhimal communities are Parva (the Tihar/ Dipawali), Sirjat and

Jatrimela(also called Dhongdhonge Mela). Children start preparation before a month in the

villages. They make plans to enjoy with families and companies. Jatrimela is the most famous

festival of the Dhimal communities. It starts on Baishakh 2 of each month according to Nepali

calendar and ends after the celebration of two months in the villages. On Baishakh 2, it starts at

84

Rajarani Bhogateni Dhimal Danda, then it continues one and another villages one after another

and last till Asar 2 of Dhimal Jatri Mela of Te Bigha, Urlabari, and Morang. Te Bigha is the

project spot of the Dhimal Peoples. There is ten bigha land of the Dhimal given by Nepal

Government to the communities for the upliftment and development of entire Dhimals in Nepal.

Due to this long process of Jatrimelas, Dhimal children miss their schooling and learning many

days. This is also a cultural reason how it disturbs the learning of the Dhimal children in life.

Next reason, during the Jatrimelas, the youth boys used to see the girls and girls to boys for their

marriage proposals. This culture somehow still exists in the communities even now. It also

affects psychologically to children of the Dhimal communities in Nepal. When the children

turned to grown up, they are motivated by this traditional ways of life and cultures in the

societies.

Then the next reason is found that the Dhimal children are more attracted towards sports

than in learning in life. They by physique also seem healthy and strong. Besides the study, the

children of the Dhimals play football. Some help parents in business, some help in domestic

works, cook food, some do part time jobs and some help for agriculture works. Some draw

pictures and watch TVs. Children love to watch cartoons. Some sleep and some care the houses

and domestic animals. Some washes clothes, scrub the houses, arrange the beds, make tiffin and

breakfast for the family members in free time. Some prepare the tea whereas some go for

cinemas. Some roam with friends, visit the markets, talk with family members, make garden in

the houses and enjoy with the friends in their free time besides the study.

The parents of the Dhimals are still doing traditional and ancient works i.e. agriculture.

They have not been changed according to time change and need of the time. They are doing this

85

agriculture occupation in traditional and cultural ways of farming. They do not use even

scientific tools and instruments in life.

In past, there was no environment of inspiration, encouragement and continuous

discussion on the issues of education in Dhimal communities. We find still no such activities in

Dhimal villages but they have been a little bit aware on such issues now and it needs collective

force to bring the change scenario and environment in Dhimal villages at Damak Municipality.

4.8. THE CHALLENGES OF THE DHIMALS:

� To enhance and promote educational awareness by identifying the needs of the Dhimal

communities

� To provide proper safeguard on the religion, costumes, language and culture of the

Dhimal people and eradicate ill-cultures, social evil practices, manners and negative

aspects of custom and ritual to bring unity, similarity in forms and prosperity.

� To mobilize the local sources and man powers of the Dhimal communities to run

effective organizational economic self-help programmes.

� To participate the Dhimal males and females equally in social economic handicraft,

orientation, trainings, and in educational activities.

� To extend the relationship with government, NGOs, INGOs as well as with international

organizations to develop and increase the ability of the Dhimal communities and the

peoples.

� To run afforestation, village sanitation and drinking water programmes to conserve the

environmental and public health communities smoothly.

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� To run animal husbandry, gardening, farming, cash crops, fishing and poultry farm

programs to increase and support economic income sources to develop the traditional

cottage industries and handicraft to extend co-operatives or job oriented programs.

� To run child and female education, adult education and literary classes, to increase

literacy rate, awareness and abilities in works.

� To involve people in environmental, informal and technological studies to strengthen the

organization and its branches.

� To combat incessantly to achieve equality, fair, justice, human rights and rights of

indigenous people, UN declarations and ILO No.169 indigenous rights against racism,

discrimination and anarchism.

� To conserve and develop the language, arts, skills, literature, history, religion and culture.

� To develop primary level text books in mother tongue up to primary level in Dhimal

language.

� To develop the leadership in national level from villages, districts, zones and regional

levels.

� To empower the Dhimals in education, communication, job, health and prepare the able

citizens as time and situation change in local scenario in the world.

� To conduct research studies on the identities, different problems, and necessities in

language, religion, culture, environment and history.

� To establish the Dhimal Museum to safeguard the cultures , history, language, arts,

Dhimal ways of life in different places,

� To establish a research center(RC) of the Dhimal to carry out the research works on

different issues concern to Dhimal communities,

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� To establish primary level Dhimal language schools in Dhimal areas,

� To have the access of science, information and technology, publish newspapers, books,

booklets, journals, brochures, literature books etc. in Dhimal language.

� To produce Dhimal language films, tele-serials, documentations, CDs, audio-cassettes

etc.

4.9 TRIANGULAR RELATIONSHIP: SCHOOL, PARENTS AND STUDENTS

School is a temple of sharing sacred immortal knowledge. Education is an enlightenment,

which removes the dark from nooks and corners of the world, and gives an eye to see the world

what it is in reality. To provide such sacred knowledge, there must have triangular relationship

among parents, students and school (i.e. teaching staff, administrator and school environment) for

their children. There are so many mushrooming schools, but in name of providing better

knowledge, they are accumulating properties and doing business; it is not good. Students are clay

of mud whatever shape we like we can give to them but parents and school should mould them

properly in homely and educational environment. Educated parents must have a clear cut vision

what to make to their children from their side whether the children get success or not in their

side. Educated parents are assets, source to knowledge, guide, colleagues, instructors and

facilitators to children as the teachers in the schools. They can gear-up in study and motivate

them in life. They can inspire and encourage doing something and being something to them in

life. Teachers have to provide better, qualitative and practical education to students. They should

think and worry for the betterment of students. School is the place, where can be created a fair

and educational environment to give and take or share education. The school management team,

the local community, teacher-staff and teachers has to co-operate and exercise students as far as

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possible so that they can do maximum practices and prepare to reach in goals for future. The

school management committee (SMC) should co-operate the teachers and provide better security.

The SMC should pass different programmes based on students and teachers. Students and

teachers should enjoy and exercise the educational and homely environment at school so that the

outcome will be target oriented, timely and situation based.

Teachers are second parents at schools. They have to create easy, cooperative, learning and

sharing environment within school premises. They should make their students open to give and

take atmosphere. They should know the child- psychology while teaching and treating them in

things in schools. They should have amity relationship with students’ parents to correct many

things. They have to help to build up good character, disciplined, cultured, honest, hardworking

and challenging competitive candidates to their students as the need base of change environment

in the world. They must do their duties and responsibilities punctually and honestly.

Students, themselves must fully be warned about their purpose of study and scope of study.

They must be dutiful, punctual, and hard working students. They must respect the established

rules, systems and regulations of their schools. They must do each and every thing in time. Time

and situation is a great factor. The one who knows it the proper utilization of it undoubtedly

becomes the great in future in life.

The students are the buds that they must get a chance to bloom independently in the open

garden. That is why this triangular relationship must go simultaneously linking one another for

better results and for the betterment of students to make good character, disciplined, cultured,

honest, hardworking and challenging competitive candidates of the nation and in the world.

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4.10 THE OCCUPATIONS OF THE PARENTS

The prominent occupation of the Dhimals since the very beginning of civilization to till

the date is agriculture and farming. Whether the Dhimals have their own land or not they do

farming works. If they have their own land, then they plough their own. Even if they do not have

their own land also they plough the land in adhiya of the landlords or jamindars. There are 922

Dhimal families at Damak Municipality. Among them 741 families have their own land to

plough or it is 80.37% of the total. Among the total households and families, 181 families have

no land of their own or landless surviving in Damak. It consists of 19.63% of the total Dhimal

families. The landless families are living at Sukumbasi Gaon(landless basti) nearby rivers at

Damak municipality. The calculation of family having land and landless is shown below on table

no. 10.

TABLE NO. 10 DHIMAL FAMILY HAVING LAND AND LANDLESS

S.No.

Name of the

Villages/ Toles

Total

family

No.

Family

having

land

% of

having

land

Family

without

having

land

%

without

having

land.

Total

Population.

1 Charapara 72 43 59.73 29 40.27 384

2 Small Arnakhari 60 40 66.67 20 33.33 298

3 Adhiyamal 78 64 82.05 14 17.95 391

4 Buttabari 50 35 70.00 15 30.00 294

5 SouthKharkhare 41 24 58.54 17 41.46 208

6 Dabagachhi 47 39 82.98 8 17.02 270

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7 Tarabari 27 23 85.19 4 14.81 155

8 Doghare 46 37 80.44 9 19.56 257

9 Jamujhar 83 79 95.18 4 4.82 446

10 Setumari 58 52 89.66 6 10.34 303

11 North Kharkhare 83 63 75.90 20 24.10 416

12 Barhaghare 38 35 92.11 3 7.89 218

13 Nalbari 119 105 88.24 14 11.76 704

14 Big Arnakhari 76 70 92.10 6 7.90 374

15 Dakini 44 32 72.73 12 27.27 260

Grand Total : 922 741 80.37% 181 19.63% 4978

While doing the survey, nowadays some Dhimal people are gradually on the process of

changing their occupations, too. In Charapara Village, some Dhimals are doing business,

driving, garage works, tailoring, mechanics, bicycle repairing, weaving bona, photo studio,

electric wiring, too. Most of the landless people in the village do labor works. Similarly, Dhimal

people of Small Arnakhari village do the agriculture and farming as their main occupation. Some

people are doing mason, tailoring, carpentry, driving, painting, mechanics, electric works, too.

Landless families do the labor work in the town.

Similarly, most of the Dhimal people at Adhiyamal are laborers. They have just living

place to live but no cultivating land. Some even do not have living places, too. Some people do

business, art works, garage work, driving, mechanic, painting and cap making in the village. In

Buttabari, the main occupation of people is agriculture. Besides it, some do computer work,

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tailoring, net business, mechanics, electric works, wiring, driving, rickshaw puller, too. Here also

most Dhimal people are laborers.

In South Kharakhare, very a few people have land. Many people are living at Sukumbasi

Basti. They do labor works. Most of them are laborers and do the physical works. Some people

do cutting and tailoring, boutique works, driving, plumber, cap making, painting, too. In

Dapagachhi, the main occupation of the Dhimal people is farming. They depend on farming

works. Most Dhimal who are landless, do the labor works. Besides farming, some people do

wiring, mechanics, tailoring, too.

In Tarabari, here also most people do labor works and farming. Besides they do

mechanics, carpenter, plumber, cap making, too. In Doghare, main occupation of people is

agriculture. Some people do driving, cap making, cutting and boutique work, painting and

mechanic, too. In Jamujhar, main occupation is farming. Besides it, some people do mechanics,

cap and sweater weaving, electric work, cyber work, computer work, driving, mason, too.

In Setumari, most of the people are farmers. Some do mechanics, poultry farm, driving,

bicycle repairing, too. In North Kharakhare, the main occupation of people is farming. Besides

it, some people do wiring, mechanics, driving, plumber, art works, too. In Barhaghare, most of

the people are farmers. Some do garage work, photography, electric work, driving, making bags,

too. In Dakini, most people are laborers. Most of them have no land. Some people do farming.

Some do driving, cap weaving, mechanics, too. In Nalbari, most of the people do farming. Some

do bamboo craft, cap weaving, mechanics, driving, rickshaw puller, too. In Big Arnakhari, most

of the people are farmers. Some do tailoring, cyber work, business, too. The main and common

occupation is farming work in all Dhimal villages. Weaving bona is also common to most of the

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families in Dhimal communities. Besides farming what the Dhimal people do at Damak is

physical and labor works. They spend many hours and earn less in life. The incomes and life

standards of the Dhimals at Damak is not good. They have troublesome and plight situations.

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CHAPTER – V

5.1 FINDINGS AND RECOMMENDATIONS:

The present study targeted to study and analyzes the educational status and challenges of the

Dhimal at Damak municipality. The following findings have been deducted from the study:

1. There are fifteen Dhimal Villages namely, Charapada, Small Arnakhari, Adhiyamal,

Buttabari, South Kharakhare, Dabagachhi, Tarabari, Doghare, Jamujhar, Setumari, North

Kharakhare, Barhaghare, Dakini, Nalbari and Big Arnakhari at Damak Municipality.

2. There have been found 922 families of the Dhimals at Damak Municipality.

3. Among 922, 741 families only have their own land i.e. 80.37% whereas 181 families

have no land of their own i.e. 19.63%.

4. The total population of the Dhimal people in Damak municipality is 4978 i.e. 6.62%

population of Damak. The population of Damak is 75,164.

5. The total literate number of the Dhimal at Damak is 3005 i.e. 60.37%.

6. The total illiterate number of the Dhimal at Damak is 1973 i.e. 39.63%.

7. The highest literacy rate among fifteen Dhimal Villages of Damak is of Doghare Village

where out of 257 population 182 are literate i.e. 70.82%.

8. The least literate rate among fifteen Dhimal Villages of Damak is of Nalbari Village

where out of 704 population only 357 are literate i.e. 50.71%.

9. Among the total population of 4978, the number of population gone for foreign country

employment is 560 which consist of 11.25% of the population.

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10. The average number of the family members in Dhimal house is 5.

11. The total SLC passed no. of the Dhimals at Damak municipality is 341 which consist of

6.85%.

12. The total PCL passed no. of the Dhimals at Damak municipality is 85 which consist of

1.71%.

13. The total BL passed no. of the Dhimals at Damak municipality is 23 which consist of

0.46%.

14. The total ML passed no. of the Dhimals at Damak municipality is 4 which consist of

0.08%.

15. The total SLC and above education passed no. of the Dhimals at Damak municipality is

453 which consist of 9.10%.

16. The critical analysis has been done of five Dhimal Villages. They are: Doghare, Dakini,

South Kharakhare, Setumari and Buttabari villages of Damak municipality.

17. The total population of five aforementioned villages is 1322.

18. The total literate no. of Dhimal females in five aforementioned villages is 130 which are

9.83% of the population.

19. The total literate no. of Dhimal males in five aforementioned villages is 190 which are

14.37% of the population.

20. The total no. of females in five aforementioned villages is 324 i.e. 24.81% of the total

population.

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21. The total no. of males in five aforementioned villages is 294 i.e. 22.24% of the total

population.

22. The highest literacy rate of females among five aforementioned villages is of Doghare

which is out of 257, 47 are literate i.e. 18.29%.

23. The lowest literacy rate of females among five aforementioned villages is of Setumari

which is out of 303, only 16 are literate i.e. 5.28%.

24. The highest literacy rate of males among five aforementioned villages is of Doghare

which is out of 257, 55 are literate i.e. 21.4%.

25. The lowest literacy rate of males among five aforementioned villages is of Dakini which

is out of 260, 19 are literate i.e. 7.31%.

26. Among the fifteen villages, Tarabari Dhimal village is the smallest which comprises of

only 27 Dhimal houses or families.

27. Among the fifteen villages, Nalbari Dhimal village is the biggest which comprises of

119 Dhimal houses or families.

28. Among the families living at Damak, Jamujhar People have the land in the highest

percentage i.e. 95.18%. There out of 83 families, 79 families have their own land.

29. Among the families living at Damak, South Kharakhare people have the land in the

lowest percentage i.e. 58.54%. There out of 41 families, only 24 families have their own

land.

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30. Among the families living at Damak municipality, Charapara Dhimal village has the

highest landless families where out of 72 families, 29 Dhimal families have no land of

their own or landless i.e. 40.27%.

31. The primary level enrolment of children is 22.92% among five Dhimal villages.

32. The enrolment of the children in lower secondary and secondary level education among

five Dhimal villages is 22.69%.

33. The SLC and above education access among five Dhimal villages is 8.55%.

34. While observing the education access and enrolment of five aforementioned Dhimal

Villages, such condition has been found which is given below:

S.No. Names of the Villages Primary

Level

Lower

Secondary

Secondary

Level

SLC and

Above.

1 Doghare 15.17% 6.61% 12.06% 13.62%

2 Dakini 30.00% 12.31% 9.62% 5.77%

3 SouthKharakhare 20.00% 10.10% 14.90% 15.38%

4 Setumari 29.90% 14.19% 7.59% 3.63%

5 Buttabari 18.03% 11.56% 14.62% 6.80%

Average percentage : 22.92% 11.12% 11.57% 8.55%

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5.2 RECOMMENDATIONS:

Different Measures for educational challenges in Dhimal Communities:

On the basis of findings, the researcher has attempted some recommendations and

suggestions for improving the challenges of education in Dhimal communities to overcome them

accordingly:

� Concept of unity must be developed among all Dhimal and non-Dhimal to solve the

educational challenges of the Dhimal in the villages.

� The economic or financial status of the Dhimal must be improved either by taking

trainings, orientations or skill and arts based life oriented education for bettering the

financial situations.

� The Dhimal people of Damak and Nepal must solve their own problems themselves by

identifying the problems first, making a long term vision plan, in case of unable to solve

they have to take help from the local organs of the government i.e. municipality, VDC,

DDC and other NGOs and INGOs.

� More than 75% Dhimal are farmers, so agriculture based trainings, orientations, skills

and arts should be conducted time to time. Agriculture based markets should be managed

in Dhimal areas for selling and buying purposes so that some Dhimal youth will get job

opportunity.

� The Dhimal organizations and communities must work for the development and

upliftment of the Dhimal Communities.

98

� The Dhimal people must not depend only on agriculture works. They must change the

duties and jobs if they cannot buy their bread and butter for the family. They have to

search alternative and comfortable jobs according to their skills, education, experiences

and knowledge in life.

� The Dhimal community and people must safeguard the traditional institutes of the

Dhimal, skills and shamanism of the Ojha and Dhami, and then make their skills

professional for generating incomes for livelihood. Similarly, they have to conserve the

traditional and customary laws of the Dhimal as time change.

� The Dhimal themselves should promote the lobbying of youth educated for civil servants

and other opportunities in the country.

� To increase the rate of literacy and number of educated personalities in the communities,

the Dhimal communities and organizations must help students to search scholarships to

produce skilful manpower needed for the societies, such as doctor, pilot, technician,

experts, scholars, politicians, social workers, manager, etc.

� To increase the educational awareness, community leaders, organization leader,

politicians, social workers, volunteers, govt. civil servants etc must commence the

educational campaigns in the Dhimal Villages.

� Parents must visit the educational institutes to know the problems and progress of

children time to time.

� To improve the educational environment, each village can conduct the counseling

classes, tuition classes, coaching classes for students for standardization of education in

99

the villages. Must form an educational campaign team to spread education taking

environment and play the roles of catalyst to mitigate the ignorance, illiteracy of the

communities.

� The community people must introduce science, technology for their children to keep the

knowledge up to date as the world goes on changing.

� Community leaders must conduct political awareness and different programs concern to

problems and solutions of educational challenges in the villages.

� Dhimal Caste Development Center, Nepal must run awareness based programs on

education in nooks and corners of the Dhimal villages.

� DCDCN must help to improve the cultures and folk life of the Dhimal for identity and the

betterment of children and future.

� Village community people have to manage computer, language and literacy classes to

increase the rate of literacy and level of awareness instead of hunting and fishing.

� The Dhimal community people must keep the houses neat and clean. The sanitation and

health situations of the Dhimal people have to be improved in Dhimal Villages.

� Dhimal people in family have to develop and grow will power to cope with problems that

they face in life.

� The Dhimal Community leaders in each village must establish a basket fund for prize for

providing scholarship in each Dhimal Villages.

100

� The Nepal govt. in Nepal and Indian Govt. in India should provide education up to SLC

or schooling (10+2) free education to poor and helpless children of the Dhimal.

� The teachers who are teaching in Dhimal community areas must care and give guidance

to Dhimal children to create better learning environment more than other children.

� The community leaders must recommend the government to provide free education to

poor class households of the Dhimal communities.

� The government must manage relief quotas to Dhimal backward communities to produce

skilful manpower.

� Govt. in Dhimal areas has to create enough opportunities and must work hand to hand

together by participating the Dhimal peoples and communities.

� The Dhimal learned and intellectual have to work for making text books in own Dhimal

language to teach in primary level classes.

� Local govt. concerned institutes; VDC, Municipality, DDC must identify the situations

and provide the opportunities and facilities to the Dhimal Communities.

� The Dhimals are being landless day by day due to unemployment. They are selling their

land year by year. To stop this, the Dhimals have to develop a collective policy to

minimize the problems and help each others.

� The Dhimal people have very few numbers of students carrying on higher education or

university education. This number must be improved encouraging the students to

continue the education instead of going abroad for employment in the communities.

101

� The Dhimal women have very low literacy rate. Women must be participated in co-

operatives, income generating activities, groups, adult literacy classes, trainings,

orientations etc. so that they get opportunities to talk, learn and opportunities for

alternative jobs in life.

� The children in Dhimal communities though go to schools, leave the study in middle of

learning age. It must be stopped and encouraged such poor students in Dhimal

communities.

� The finding shows that the enrolment of primary education children is 22.92%. It is very

high. This level children must be encouraged to complete and continue their education in

days to come.

� The finding shows there is 22.69% of population taking lower secondary and secondary

education. It is decreasing in number of passing SLC or secondary board examination.

This level of students must be encouraged and inspired to complete their education in

every Dhimal villages of Damak municipality.

� The higher education enrolment of students is very low in Dhimal communities. Students

who are continuing college education must be encouraged to continue and complete their

university education. Such students as far as possible have to be given scholarships and

other facilities if possible from the communities.

5.3 FURTHER IMPLICATIONS:

1. This dissertation can be used as additional materials while making the educational planning of

the Dhimal in Nepal and India.

102

2. This material can be used while analyzing the status of the Dhimal at Damak municipality.

3. The national planners, researchers, students, teachers, ethnographic profile researchers can use

this materials as further research of the Dhimal and for making different plans in Nepal and

India.

ANNEXE-1 1. EDUCATIONAL STATUS OF THE DHIMAL AT DAMAK MUNICI PALITY

SURVEY FORM -2010

1. A. Examination of the Family Condition:

• Name of the Tole/ Village : ………………Damak Municipality Ward No. ……..

• Surname of the Family: ……………………..Type of the Family : ……………….

• Total Number in the Family: ………………

B. Examination of Economic Condition of the Family

Total Land of the Family : ………………. Types of the house : …………………………..

Other Incomes Sources of the Family: ……………………………………………………….

Financial Status : ………………………………………………………………………………..

Serial No.

Names Relations Education Profession Skills and Arts

Remarks

1

2

3

4

5

6

7

8

103

2.What do children do besides their study ?

1…………………………….2………………………….3……………………………..

4…………………………….5…………………………..6……………………………..

3. What sorts of the environment and the facilities available at home?

……………………………………………………………………………………………

……………………………………………………………………………………………

4. Are the Children leaving their study in mid? What are the reasons of leaving?

…………………………………………………………………………………………….

…………………………………………………………………………………………….

5. Are the children being helped by the parents to study at home ?

If Yes, How ?/ If No, Why? ……………………………………………………………………………….

……………………………………………………………………………………………….

6. How many festivals, rituals and culture do people celebrate in the Dhimal Village? Have such festivals affected in study of the children? How?

………………………………………………………………………………………………….

7. What are the challenges of the children for study?

…………………………………………………………………………………………………..

8. Are there any policies to solve the problems from the family?

……………………………………………………………………………………………………

9. What can be the policies and measures to solve the problems from different organizations and governmental offices?

………………………………………………………………………………………………........

THANKS FOR YOUR HELP.

104

2. INTERVIEW WITH THE VILLAGE CHAIRPERSON OR WITH M AJHI WARANG

1. What are the aggregate problems children facing for taking education in the village?

………………………………………………………………………………………………….

………………………………………………………………………………………………….

2. What are the problems in totality of the parents in the village?

………………………………………………………………………………………………….

………………………………………………………………………………………………….

3. What types of environment do you get for taking education in the village?

………………………………………………………………………………………………….

………………………………………………………………………………………………….

4. What can be the measures to solve the educational challenges in rural and urban?

…………………………………………………………………………………………………..

………………………………………………………………………………………………….

5. What can be used as measures in locality by the parents to solve the problems?

……………………………………………………………………………………………………..

……………………………………………………………………………………………………..

6. What types of works or activities of the NGOs and government can solve the problems and challenges?

……………………………………………………………………………………………………..

……………………………………………………………………………………………………..

…………………………………………………………………………………………………….

Name of the Village Chairperson or Majhi Warang : ……………………………………

Date: …………………………………….Signature: ..……………………………………

105

3. INTERVIEW WITH THE SCHOOL TEACHERS:

1. What are the aggregate problems Dhimal children facing for taking education in the school?

………………………………………………………………………………………………….

………………………………………………………………………………………………….

2. What are the problems in totality being faced by the parents so far you know in the village?

………………………………………………………………………………………………….

………………………………………………………………………………………………….

3. Do Dhimal Children leave the school? What are the reasons?

………………………………………………………………………………………………….

………………………………………………………………………………………………….

4. What types of study level do you get between the Dhimal Children and non-Dhimal Children?

…………………………………………………………………………………………………..

………………………………………………………………………………………………….

5. What are the problems and challenges do you get in front of the Dhimal Parents for making education literacy rate hundred percent?

……………………………………………………………………………………………………..

……………………………………………………………………………………………………..

6. Who and which organizations are responsible to solve the challenges that the Dhimal Children are facing in taking education?

……………………………………………………………………………………………………..

…………………………………………………………………………………………………….

Name of the teacher: ……………………………………Level: ………………………..

Name of the School: ……………………………………………………………………….

Date: …………………………………….Signature: ..……………………………………

106

ANNEXE-2 Classification by Nepal Janjati Mahasangh Endangered Group 1. Kusunda 2. Bankariya 3. Raute 4. Surel 5. Hayu 6. Raji 7. Kisan 8. Lapcha 9. Meche 10. Kushwadiya

Highly Marginalized Group 11. Majhi 12. Siyar 13. Lhomi 14. Thudam 15. Dhanuk 16. Chepang 17. Sattar 18. Jhangad 19. Thami 20. Bote 21. Danuwar 22. Baramo

Marginalized 23. Sunuwar 24. Tharu 25. Tamang 26. Bhujel 27. Kumal 28. Rajbanshi 29. Gangai 30. Dhimal 31. Bhote 32. Darai 33. Tajpuriya 34. Pahari 35. Topkegola 36. Dolpo

37. Free 38. Mugali 39. Larke 40. Lhopa 41. Dura 42. Walung Disadvantaged Group 43. Chharatol 44. Langway?? 45. Tin Gaunle Thakali 46. Barha Gaunle Thakali

47. Marfali Thakali 48. Gurung 49. Magar 50. Rai 51. Limbu 52. Sherpa 53. Yakkha 54. Chhantyal 55. Jirel 56. Byansi 57. Hyalmo Developed Groups 58. Thakali 59. Newar

Source: Report of Constituent Assembly, Committee on Protection of Rights and Interests of Minority and Marginalized Communities, 2066

ANNEXE-3

The Constituent Assembly Committee has also proposed autonomous regions for 23 ethnic groups. However, Danuwar autonomous region has been mentioned twice, and it is not clear whether there are 22 autonomous regions only or it is another autonomous region. The proposed autonomous are listed in the table below. Indigenous Nationalities Specified as Autonomous Regions 1. Kochila 2. Jhangad/Urau 3. Dhimal 4. Meche 5. Santhal 6. Lepcha 7. Yakkha 8. Chepang 9. Dura 10. Kumal 11. Danuwar 12. Pahari 13. Thami 14. Majhi 15. Baram 16. Thakali 17. Chhantyal 18. Sunuwar 19. Danuwar (?) 20. Surel 21. Jirel 22. Hemu (Hyolmu?) 23. Vyasi

107

Special for indigenous nationalities Constitutional and legal rights provisioned in ILO Convention 169, UN Declaration Regarding Indigenous Nationalities and other international instruments should be ensured in the Constitution as fundamental rights.

The right of the indigenous nationalities to self-determination should be recognized as a fundamental right.

Preferential right of the indigenous nationalities over natural resources like water, land, and forests and so on owned and occupied by them.

Right of the indigenous nationalities to highest level of education in mother tongue

Right of the indigenous nationalities to information in mother tongue

Right to legal advocacy in mother tongue Right of the indigenous nationalities and

other excluded communities to reservation

Special for women of indigenous nationalities

Recognition of identity of the indigenous nationalities of women

Guarantee of personal and collective rights of the indigenous nationalities women

Rights of the indigenous nationalities women should be ensured in accordance with international treaties, covenants and laws Nepal is a party thereto.

Right of the indigenous nationalities women to determine their priorities

Right of the indigenous nationalities women to information and communication and to information in mother tongue

(Source : A Review and Analysis of the 2009 Civil Society Public Submissions to the Constituent Assembly,Khanal, K. and Kushiyait, B.K., February 2010 ,Civil Society Outreach Project Support for Participatory Constitution Buil ding in Nepal (SPCBN) United Nations Development Programme (UNDP) Kathmandu, Nepal) ANNEXE-4

Various problems of the indigenous peoples and intervention areas Indigenous Peoples Problems Intervention

108

All Cultural: 1. Religious discrimination 2. Linguistic discrimination 1. Secular state 2. Official status of languages of Indigenous peoples. All Political: 3. Poor representation 4. Subjected governance 3. Proportional representation 4. Ethnic autonomy Highly Marginalized Ethnic Communities Economic: 5. Landlessness and lack of access to traditionally used resources 6. Low literacy 7. Unemployment 5. Increase access to resources, preserve traditional rights to resources. 6. Educational targeting 7. Alternative livelihoods (Source: Adapted from Gurung (2003, Table 12. p. 21), Upreti, B.R. and Adhikari, J.(2006), A Case Study on Marginalized Indigenous Communities' Access to National Resources in Nepal : National Laws, Policies and Practices.) ANNEXE-5 List of Indigenous Peoples (IPs) categorized as Highly Marginalized Janajatis (HMJs) SN HMICs SN HMICs SN HMICs

1 Chepang 9 Lapcha 17 Baramu

2 Kusunda 10 Meche 18 Lhomi (Singsa)

3 Kusbadiya 11 Khadiya 19 Thudam

4 Bote 12 Jhangad 20 Siyar

5 Banakariya 13 Kisan 21 Dhanuk

6 Majhi 14 Munda 22 Sattar (Santhal)

7 Thami 15 Danuwar 23 Raji

8 Hayu 19 Surel 24 Raute

Source: NEFIN

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ANNEXE-6

EDUCATIONAL SITUATION OF NATIONALITIES IN NEPAL

POPULATION PERCENTAGE (%)

A. Illiterate 9,073,370 59.9

B Literate 6,071,701 40.1

1. Graduate and above 97,977 0.6

2. Intermediate or equivalent 136,214 0.9

3. S.L.C. or equivalent 300,342 2.0

4. Secondary 1,345,461 8.9

5. Primary 2,445,959 16.2

6 Not appeared in School 1,360,371 9.0

7 Level not opened 273,424 1.8

8. Literacy not opened 0.7

Grand Total 15,145,071 100.0

Source: National Census of Nepal – 1991, part 1, Table 26 ANNEXE-7

INTERNATIONAL TREATIES & CONVENTIONS Different International organizations have been working to bridge the gaps between the Haves and Haves not groups. They are working against color discrimination, caste discrimination, exploitation, girl trafficking, awareness programmes, vocational and skill based programmes, civil rights, human rights, rights for women and children etc. in the world. Since Nepal is a member of UN , she also has done different treaties and signatures to follow the codes of rules of UN within the country. The major international treaties/instruments related to protection of rights of Indigenous Peoples are as mentioned below:

� The Universal Declaration Of Human Rights (UDHR) 1948, � The United Nations International Covenant On Civil And Political Rights (UNICCPR), � The International Covenant On Economic (ICE), � Social And Cultural Rights (SCR), � Draft Declaration On The Rights Of Indigenous Peoples (DDRIP), � Convention On The Preservation And Punishment Of The Crime Of Genocide (CPPCG)

1951, � Convention On The Elimination Of All Forms Of Racial Discrimination 1966, � International Labor Organization (ILO), Convention 169 (1989)

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� Convention On The Rights Of The Child 1990, � Declaration On The Rights Of Persons Belonging To National Or Ethnic, � Religious And Linguistic Minorities (RIM) 1992, � Rio Declaration Of Environment And Development And Agenda 21 (1992), � Convention On Biological Diversity (CBD) 1992, � Vienna Declaration And Programme Of Action (VDPA) 1993, � Report Of The International Conference On Population And Development (RICPD) 1994) � Durban Declaration And Programme Of Action (DDPA) 2001

ANNEXE-8 : WORLD CONFERENCE

The World Conference held in Jomtien on March 5-9, 1990, in Thailand declared Education for All (EFA) by 2015. The delegates adopted two things:

□ World Declaration on Education for All.

□ Framework for Action

UNESCO adopted an action plan place which provided for "the eradication of illiteracy by the year 2000.In Dakar Conference on April 26-28, 2000, the delegates summed up the bottom line goals not achieved though in developing countries, the proportion of adult who could read had risen markedly from 46% in 1970 to 75% in 1999.The international community observed why they failed to advance basic education and literacy decisively due to these problems/shortcomings: -

� Lack of democratization � Poor teaching training � Unprofessional education policy and education system administration � Disadvantaging of girls and women � Lack of teaching in native languages � Inefficient participation of the people � Irrelevant curricula UNESCO’s work in primary educational goal is that by 2015, children everywhere, boys and girls alike, will be able to complete a full course of primary schooling.

ANNEXE-9 : Problems Identified by NHRAP

Problems concerned to Indigenous Peoples in Nepal that are identified by NHRAP (National Human Rights Action Plan) are as below:

� Legal discrimination based on race, language, religion, and culture. � Ineffective implementation of laws related to Indigenous Peoples. � Lack of legal deterrents for those involved in racial discrimination. � Inadequate access to development facilities. � Inability to penetrate the development mainstream. � Impractical and unequal investment in indigenous community development. � Difficulty in leading a dignified life. � Poverty caused by displacement and migration from ancestral homes.

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� Lack of rights to assure equal access to natural resources. � Lack of equal rights to tangible and intangible ancestral property. � Low level of education awareness. � Loss of traditional skills and culture. � Poor overall health conditions. � Lack of participation in policymaking, and programme planning, implementation,

monitoring and evaluation. � Lack of adequate participation in all organs of the state. � Lack of adequate data. � Absence of an affirmative action system. � Ineffectiveness of programmes related to indigenous people. � Disappearance of indigenous language, scripts, arts and cultures. � Lack of proper identification and recognition of indigenous communities. � Inadequate access to mass media. � Outside incursion on the cultures of indigenous groups through the mass media. � Lack of practical implementation of the provision for the nomination of indigenous people

to local bodies. � Indifferent general social attitude towards indigenous people.

Problems related to Dalit identified by NHRAP are as below:

� Ineffective implementation of laws related to Dalit people.

� Inadequate access to development facilities.

� Inability to penetrate development mainstream.

� Impractical and unequal investment in Dalit community development.

� Difficulty in leading a dignified life.

� Poverty caused by displacement and migration from ancestral homes.

� Low levels of education and awareness.

� Poor overall health conditions.

� Neglect and abuse by the rich and the so-called higher castes.

� Continued practice of being considered untouchable.

� Dismally low participation in policy- making, and programmes planning, implementation,

monitoring and evaluation.

� Dismally low participation in all organs of the state.

� Absence of an affirmative action system.

� Ineffectiveness of programmes related to Dalit people.

� Dismally low access to mass media.

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� Lack of practical implementation of the provision for the nomination of Dalit people to local

bodies.

� Highly unacceptable general social attitude towards Dalit people.

ANNEXE-10: Educational Problems Identified by NHRAP

The Educational Problems identified by Natiomal Human Rights Action Plan (NHRAP) of Nepal are as below:

� Ineffective implementation of policies, programmes, rules, and regulations relating to education. � Lack of an effective education policy that addresses contemporary needs. � Lack of free primary education despite the government of Nepal policy to provide it. � Lack of awareness among parents regarding children's right to education. � Negligence and irregularity in some government schools. � Inadequate educational opportunities in technical fields. � Lack of adequate financial resource to provide primary educational in the first language of the child. � Still prevalent family attitude to give less priority to girl's education. � Accessibility problems resulting from educational facilities that are physically far away and/or unfriendly to certain ethnic, poor marginalized and specially challenged groups. � Lack of awareness about the importance of education, arts, and culture. � Significant qualitative difference between government and private school education. � Commercialization of education. � Inability to make education professional and productivity oriented. � Inability to make education sensitive to the needs of the specially challenged. � Inability to make education easily accessible. � Gender and other biases in teacher employment process. � Inadequate number of subject –specific trained teachers. � Tradition of issuing and renewing licenses to schools that do not meet minimum quality and infrastructure requirements. � Inadequate educational programme implementation and monitoring capacity. � Lack of authority of local bodies and communities to manage, operate, regulate, and monitor educational institutions. � Lack of incentives to provide quality education. � Inadequate prioritization of education programmes targeted to poor, marginalized, Dalit people and people from remote areas. � Inaccessibility of vocational and skilled oriented education. � Lack of awareness about human rights. � Inability of the government to allocate adequate budget to education sector, especially primary and vocational education. Objectives of National Action Plan (NAP):

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1. To reform education laws to bring them up to international standards. 2. To guarantee education as a basic and inherent human rights. 3. To make quality education easily accessible to everyone.

ANNEXE-11: Reasons of Exclusion

As envisaged in the Local Self –Governance Act, 1999, the policy of decentralizing needs to improve the quality of education in the nation.

As Social Inclusion Research Fund (SIRF), the following are the causes why Dalit have been excluded and backward in various sectors:

►Caste Discrimination ►Poor Literacy Rate

►Unemployment ►Landlessness

►Poor Representatives in National Bodies

(Narrate it)

As Social Inclusion Research Fund(SIRF),the following are the reasons why Indigenous Peoples have been excluded and backward in various sectors:

►Religion ►Linguistic Discrimination

►Low Literacy Rate ►Poor Representatives in National Bodies

►Unemployment

►Subjugated in Government

Besides this Madheshis, peoples also have been excluded due to linguistic discrimination, unemployment bar, hill dominance, and citizenship problems in Nepal.

ANNEXE-12: Objectives of Ninth Plan

Ninth Plan

Polices will be adopted to develop education as a fundamental means for alleviating poverty and bringing substantial improvement in the standard of livings through socio-economic well-being, and achieve national progress through the proper development of human resources. The education sector policies will aim to prepare patriotic citizen conscious and loyal to democratic values, capable, productive, disciplined, responsible to human right and social values; make primary education gradually compulsory; conduct literacy programme as a national campaign; emphasise qualitative development of secondary education; fulfill the short of supply of basic and medium level skilled manpower through comprehensive extension of technical education and vocational training facilities; extend higher-level technical education to supply high level technical manpower; upgrade the quality of education; increase women participation in education by extending and making accessible women education; and provide education to disabled, backward and weaker sections for bringing them into the national mainstream.

114

The Ninth Plan has been formulated in the light of achievements made in the education sector; existing problems; provision about education in the constitution of the kingdom of Nepal 1990; and national long-term objective and target of the education sector. While focusing on the long-term objective of education to make primary education easily available to all children of primary schooling age and make all people literate at the end of the Twelfth Plan period special emphasis will be given to the development and extension of basic and primary education. The education sector in the past has made substantial progress; however, the quantity of education has not been developed as expected. In this context, it is highly essential to give emphasis on such factors that play an effective role in enhancing the quality of education, such as teacher's training; reform in physical facilities of schools; timely revision of syllabus and textbook; regular and effective supervision system; and regular and effective examination.

Objectives

• To develop education as an effective means for human resource development this is indispensable for overall national development and poverty alleviation.

• To prepare citizen conscious of and devoted to democracy, individually capable, productive, disciplined, responsible to human right, social liability and sensible to nationality.

• To make primary education easily accessible to people and conduct programme for making primary education gradually compulsory.

• To expand gradually secondary and higher secondary education in line with the development need of the country.

• To conduct literacy programme as national campaign by making it skillful, knowledgeable and information oriented.

• To supply basic and medium level technical manpower by extending opportunities for technical education and vocational training.

• To extend higher technical education for the supply higher level technical manpower. • To expand opportunities for and accessibility of women education for enhancing gender

equality in education. • To provide educational opportunity to disabled, backward ethnic tribes and deprived

sections of people living in remote areas and bringing them into the national main stream.

ANNEXE-13: NATIONAL POLICIES AND STRATEGIES

National Policies on Literacy / Non-formal Education in Latest Policy Document on Education

• to wipe out illiteracy by the end of the 12th five year plan.

• to expand educational access through alternative forms of education to innovations and entrepreneurs.

• to expand National Literacy Campaign gradually in all the 75 districts. Priority to

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low literacy rate geographical locations.

• to reduce gap between male and female literacy rate. Priority to women, girls and other disadvantaged groups in promotion of literacy. Undertake appropriate advocacy and motivational measures.

• to develop post-literacy and CE as an internal part of NFE, and make literacy and NFE more functional.

• to strengthen mechanisms for co-ordination among GOs/NGOs/INGOs at different levels (grassroots level to national level). Mobilize more NGOs/INGOs to launch national literacy.

• to campaign in different geographical locations (GO/NGO partnership).

• to decentralize literacy and NFE programmes.

• special literacy classes for prisoners in the jails.

• to provide basic education : equivalency programmes.

• to provide open learning programmes to foster CE and lifelong learning.

• to emphasize on gender sensitivity in literacy classes.

• to establish CLCs as a substratum of literacy programmes for post-literacy and CE.

Current Literacy / Non-formal Education Objectives /Strategies

• centre based approach in non-campaign districts

• provision of training / training package and primer distribution either free of charge or at cost price (for financially capable agencies)

• to provide basic literacy, post-literacy and CE

• alternative schooling (equivalency programmes)

• programmes for retaining literacy skills

• functional programmes with skill-training components for adult females

• income-generating programmes

• community literacy

• development of CLCs

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Lessons Learned from Past Literacy Programmes and Activities

• Regular monitoring, supervision and evaluation of programmes at different levels are crucial for successful implementation of NFE programmes.

• Effective and meaningful co-operation and partnership among GOs, NGOs, community and other local bodies are leading factors in making the NFE programmes more successful,

• Political commitment both in speech and deed is a prerequisite for making national literacy campaigns effective.

• NFE plays an important role in initiating more involvement of women in community decision-making.

• NFE supplemented with income-generating activities, successfully increases confidence and encourages the active participation of women in their own development processes.

• The establishment of saving and credit groups provides not only the potential for sustaining the literacy level, but also the basic backbone of sustainability for community-based groups.

• CLCs can provide a permanent infrastructure for carrying literacy and CE programmes.

• The NFE programmes should be integrated with other socio-economic programmes to achieve the best results.

• Literacy centres should be owned by the participants, otherwise they may not last long.

• Adult women gained knowledge more by participating in discussion, workshops and training rather than just attending the classes.

• Child care centres should be set up for those participants who have nobody else at home to look after small children.

ANNEXE-14

MILLENNIUM DEVELOPMENT GOALS:

1. Eradicate extreme hunger and poverty

Fighting poverty through voluntary action, individual volunteers and volunteer

117

organizations already help support people living in poor conditions.

2. Achieve Universal Primary Education:

Volunteers promoting education and civic engagement help unleash people’s drive for development. Local volunteer organizations and individual volunteers address low enrollment and issues related to school dropouts and low literacy rates. Volunteers help build the capacity of teachers and other professionals to deliver effective educational services.

3. Promote Gender Equality and Empower Women:

Volunteer activists form the backbone of the international women’s movement raising their voices on policies that have impact on women, speaking from their everyday practical experience on the ground. Working to mainstream gender throughout society.

Reduce Child Mortality :

Local and international volunteers work together to address child mortality, including through local health committees and village pharmacies. In Nepal Village Health Workers and Female Community Health Volunteers have become main health care providers for over 21 million rural people.

5. Improve Maternal Health:

Thousands of volunteers serve as health workers and birth attendants in communities around the world, helping women prepare for the life-giving tasks relating to motherhood.

6. Combat HIV/ AIDS, Malaria and Other Diseases :

No health campaign can be effective without the support of local communities and groups. The involvement of local communities through their volunteer involving organizations is key to promoting public health, including prevention of epidemics such as HIV/AIDS and malaria.

7. Ensure Environmental Sustainability:

Harnessing the potential of civic engagement for the environment, local volunteers and volunteer organizations raise awareness about environmental issues affecting their communities and sometimes. Many volunteers support local initiatives that promote the sustainable use of environmental resources and address related challenges.

8. Develop a Global Partnership for Development:

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Volunteers are strong networkers who constitute a force for development by building partnerships with the private sector. Volunteers work with corporations to create job opportunities and enlist company programmes to support social development in communities.

(Biratnagar, 30September2010, ChristianSimmelkiaer, Programme Officer, UNV Nepal: Volunteering for the MDGs)

ANNEXE-15

School Going Indigenous Children , 2001 (Source:

DFID)

Castes Percent

All Caste/Ethnic

61.11

Kusunda 0

Kuswadiya 17.65

Chepang 36

Kisan 38.35

Santhal/Sattar 39.73

Koche 40

Jhagar 41.71

Dhanuk 44.69

Hayu 45.74

Raji 46.09

Thami 46.29

Sunuwar 47.58

Bote 47.65

Bhote 48.3

Majhi 48.9

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Pahari 49.52

Tajpuriya 49.81

Rajbanshi 50.43

Walung 50.65

Tamang 51.93

Tharu 54.07

Gangai 54.1

Raute 54.17

Sherpa 54.72

Danuwar 55.22

Adibasi/Janajati 56.33

Lepcha 56.75

Kumal 57.4

Meche 58.96

Baramu 60.87

Dhimal 62.32

Bhujel 63.46

Jirel 63.96

Magar 64.03

Rai 65.8

Yehlmao 66.67

Gurung 66.96

Limbu 67.74

Darai 68.95

Yakkha 69.19

120

Chhantel 71.21

Newar 74.41

Byangsi 75

Thakali 76.35

Dura

Illiterate Population, 2001.

Caste Percent

Kuswadiya 81.82

Kusunda 75

Jhagar 70.77

Koch 69.84

Santhal 68.08

Chepang 67.45

Walung 63.57

Kisan 63.47

Dhanuk 61.49

Raute 60.42

Majhi 58.14

Sunuwar 58.12

Raji 57.81

Thami 56.28

Bhote 55.71

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Bote 55.56

Danuwar 54.43

Pahari 53.19

Tamang 52.55

Lepcha 51.31

Kumal 50.35

Hayu 50.28

Tajpuriya 49.2

Sherpa 48.56

Rajbanshi 47.99

Tharu 47.86

Gangai 47.82

Baramu 45.36

Janajati 44.27

Bhujel 41

Meche 40.98

Dhimal 39.79

Gurung 37.66

Darai 37.38

Magar 36.84

Jirel 35.75

Rai 35.64

Yakkha 35.6

Chhantel 35.17

Limbu 34.36

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Dura 32.1

Newar 24.14

Thakali 23.17

Byangsi 22.22

Yehlmo 21.88

All caste/ Ethnic

39.86

Source :2001,DFID

123

124

Serial No.

Name of the Tole/ Village

SLC Pass PCL Pass BL Pass ML Pass

Remarks

1 Ghodajing 2 - - -

2 Nakalbanda "Ka" 6 3 - -

3 Nakalbanda "Kha" 5 2 - -

4 Aayabari Tole 9 1 - -

5 Tokla Dera 11 1 2 -

6 Bodo gaon 6 1 - -

7 Lamashikari - - - -

8 Radha Tole 5 2 - -

9 Bichari Tole - - - -

10 Poltu Tole/ Dhaijan 24 14 2 -

11 Maila Tole 4 2 1 - 1 HA

12 Akal Dera 6 3 - -

13 Bhausa Dera 3 - - -

14 Goldhap Tole 1 1 - -

15 Tutabari 6 4 1 -

16 Bansbari 4 - - -

17 Tridev 2 - - -

18 Baisabari - - - -

19 Goja Dera 1 - - -

20 Khuilal Colony 1 1 1 -

21 Bangarbhitta 1 - - -

22 Keturgabarjot, Malabari, India

7 - 1 1

125

23 Chengadhari, India 4 - - -

24 Small Sunpakuwa 5 3 - -

25 Big Sunpakuwa 6 1 - -

26 Dumriya - - - -

27 Katahare 7 - - -

28 East Tinghare 10 - - -

29 Sunjhoda 24 6 - -

30 Bhusi 6 - - -

31 Salbari 12 1 - -

32 Jamujhar 17 4 1 -

33 Dakini 4 3 - -

34 Kharakhare "ka" 30 10 2 - 1 overseer, 1 Amin.

35 Kharakhare "Kha" 10 3 2 -

36 Adhiyamal 7 1 1 -

37 Dabagachhi 18 15 2 - 1 Amin.

38 Doghare 15 4 3 2 2 surveyors

39 Tarabari 6 1 - 1

40 Pathari 12 4 - -

41 Bhategauda 12 3 - -

42 Pangrejhalas 15 4 - -

43 Jayanghatta 5 1 - -

44 Tilaijhar 17 1 1 -

45 Aayabari "Ka" West 7 - - -

126

46 Kirtipur Tole 18 1 - -

47 Danda Gaon 4 - - -

48 Hasandaha Pathri 4 - - -

49 Titrijhank 2 1 - -

50 Mechedangi, Laxmijhar 3 1 - -

51 Thapadangi Tole 14 - - -

52 Kushe Tole 1 - - -

53 Ringuwa Tole 15 5 1 -

54 Athiyabari "Ka" 32 13 - -

55 Aayabari "Kha" 1 - - -

56 Urlabari Tarabari 14 1 - -

57 Balbisauna Tole 5 4 1 -

58 Khaiba Tole 4 - 1 -

59 Durgapuri Tole 11 1 - - 2 Anami.

60 Aambari Tole 8 1 - 1

61 Indrejhoda - - - -

62 Itahara 1 1 - -

63 Buttabari 14 1 - -

64 Arnakhari "Ka" 16 5 3 - 1 Engineer

65 Arnakhari "Kha" 10 3 2 -

66 Charpara Tole 10 3 - - 1 Overseer, 1 Nurse.

67 Barhaghare 14 4 - - 1Overseer

68 Nalbari Tole 26 5 - -

127

69 Setumari 3 7 - -

70 Jharka 5 - - -

71 Laldhandra 6 - - -

72 Basanta Tole 5 - - -

73 Sonapur 1 - - -

74 Bishnukata 2 - - -

75 Jogichaun 7 1 - -

76 Bhindaha 7 3 - 1

77 Kharsane 5 2 - -

78 Belepur 6 - - -

79 West Tinghare 4 5 - 1

80 Belbari 18 7 - -

81 Mainabari 4 2 - -

82 West Doghare 5 2 - -

83 Telkundi 18 - - -

84 Dharara 8 - - -

85 Kakom 10 1 1 -

86 West Nalbari 8 2 - -

87 Mattigaon 13 3 - -

88 Balai "Kha" 5 - 1 -

89 Balai "Ka" 31 2 - -

90 Bhaune 2 - - -

91 Kalabanjor 10 4 - 1

92 Jahada 10 - - - 1 CMA

128

ANNEXE-16 Indigenous Knowledge System (IKS) The specific components:

• Record indigenous knowledge system • Form a sustainable agricultural and natural resources management technology development

consortium • Develop a resource agenda • Conduct a participatory on – station research • Conduct on- farm farmer oriented research • Develop programmes to validate farmer experimentations • Facilitate innovator workshops • Disseminate agricultural and natural resources management technologies (indigenous and

introduced) and • Evaluate the technology for their impact on sustainability, productivity and equity.

DEVELOPING RESEARCH METHODOLOGY ON INDIGENOUS KNOWL EDGE SYSTEMS: (Methodologies developed by CIKARD)

• Criteria to evaluate indigenous knowledge systems. • Identification of the structure and functions of indigenous organizations. • Criteria to evaluate farmer experiments. • Utilization criteria for indigenous agricultural and natural resources management

technologies. • Correlation among indigenous knowledge and socioeconomic and cultural variables. • Indigenous system of environment accounting.

93 Dumreghate 4 - - -

94 Karikoshi 43 2 3 -

95 Bayarban 19 1 - -

96 Keraun 29 4 1 -

97 Jirait Babiyabirta 4 - - -

98 Jamuwa Birta 6 1 - -

99 Bauka Jhora 5 3 - -

100 Jura 5 2 - -

101 Kathmandu 8 16 - 3 1 Nurse

Total No. / Manpower : 899 220 34 11

129

• Analysis of the socio- cultural impact on natural resource management, and Case study methods on indigenous innovations.

(CIKARD = Center for Indigenous Knowledge for Agricultural and Rural Development) ANNEXE-17 EDUCATIONAL STATUS OF THE DHIMAL: (Source: NFDIN, Ethnographic Profile of Dhimal Project: 2010, Unpublished Document) (Note: SLC=School Leaving Certificate, PCL=Proficiency Certificate Level, BL=Bachelor Level, ML=Master Level)

ANNEXE-18 ORGANAIZATIONAL WINGS OF THE DHIMAL CASTE DEVELOPMENT CENTER,

NEPAL.

Central Committee

Jhapa District Committee

Kathmandu District Committee

Morang District Committee

130

JHAPA DISTRICT

REGIONAL NO.

2

VILLAGE

COMMITTEES

REGIONAL NO.1

MORANG

DISTRICT

REGIONAL NO. 2

VILLAGE

COMMITTEES

REGIONAL NO.1

131

(Source: THE HISTORY OF THE DHIMAL, 2009:57, 61)

GCA

Central Committee

Monitoring and Evaluation Committee

Justice Committee

Audit Committee

CENTRAL STUDENTS'COMMI

TTEE

CENTRAL YOUTH COMMITTEE

CENTRAL TUNJAI CULTURALCOMMIT

TEE

CENTRAL WOMEN COMMITTEE

CENTRAL TEACHERS'

AWARENESS COMMITTEE

CENTRAL MAJHI COMMITTEE

CENTRAL

COMMITTEE

132

ANNEXE-19 Information about Damak Municipality:

� Total Population : 75,164 � Females : 37,201 � Males : 37,963 � Population growth rate : 3.97% � Average family members : 5 � Total house No. : 10,964 � Total family No. : 15,053 � No. of Tole Development Centers

:337

� Bhutanese Refugees: 60 thousand. � Total Voters No. : 48,650 � Total area: 7513 hectors. � Residential area: 2140 hectors. � Agriculture area: 4070 hectors. � Market area: 550 hector. � Forest area: 634 hector. � Others: 119 hector.

Literacy rate of Damak municipality: 88

Educational Institutes of Damak Municipality

Serial No. Institutes Private Government Total

1 Campuses 5 0 5

2 Higher Secondary Schools

1 2 3

3 Secondary Schools 12 4 16

4 Lower Secondary Schools

5 8 13

5 Primary Schools 5 6 11

6 Technical Institutes 3 0 3

(Source: Damak Municipality Brochure: 2067 BS)

ANNEXE-20 Reasons of Dhimal Children Leaving the Schools.

� Domestic reasons,

� Effect of Social environment,

� No job opportunities,

� Less in parents' responsibilities,

� No tiffin management to children at schools,

� Due to ignorance, parents make children work instead of sending to schools,

133

� Make brother and sister care at homes, make their habits not to go to schools,

� Due to family low incomes, leave the schools and start the works,

� Not understanding the importance of the education,

� Low caring of parents in study of their children,

� Language difficulty to learn in classes,

� Lack of awareness,

� Due to irregular feel teachers ask and give punishment in the classes,

� No good environment at homes to study,

� Conflict and quarrel between fathers and mothers in the family,

� Worse political scenario of the country,

� Foreign employment,

� No desire to continue the study,

� Involve in social evil practices.

ANNEXE-21 Aggregate problems Dhimal children facing for taking education in school and in the village:

� language difficulty,

� less attending the classes due to lack of awareness and poverty,

� no teaching system in Dhimal language,

� language problems for understanding in junior classes,

� caste problems, social problems,

� poverty and low incomes, financial problems,

� lack of forwardness,

� sending children without food to schools, fleeing away from school,

� uneducated and ignorant parents,

� lack of attention towards own children for taking education,

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� family problems, conflict and quarrelsome,

� lack of conscious and awareness of the parents,

� no good learning environment at homes,

� upset of the educated and learned personalities due to no opportunities,

� no special planning knowing with parents on education after children's SLC,

� no special guidance of parents to children,

� children are not on track according to the guidance of parents,

� schools are far from the communities,

� parents are unable to buy necessary materials to children due to financial problems,

� parents go to work far and senior children have to care the house and small brothers and sisters,

� TV addict, social evil practices, watch more cinemas,

� Less or no participation in technical education.

ANNEXE-22 Parental Problems:

• Financial Problems, poverty and difficulties,

• Lack of education,

• Compulsory need to do side job to run the family,

• Ignorance and lack of channels,

• Achieving less opportunities,

• Lack of consciousness and forwardness,

• Less understanding on importance of education,

• Lack for caring the responsibilities of the students,

• Conflict and quarrelsome sometimes in the family,

• Income expending on no benefit works, such as drinking, gambling etc.,

135

• Job problems, Unemployment,

• Economic problem for making learning environment for children at homes,

• Life only based on agriculture, no alternative jobs, no skills and arts to survive,

• Even a few trained personalities not getting opportunities in jobs,

• Landless, not owing the lands, based on physical and labor works,

• Parents plough the land of landowners; have to care animals of the landowners.

� To reduce the rate of poverty in Dhimal communities,

� Improve the level of awareness among Dhimal Peoples,

� To conduct the educational campaigns in rural villages,

� Need of awareness and consciousness based programs to Dhimal Parents,

� To change the attitude education is taken just to grab the job opportunities,

� To improve and make access education to all in the villages,

� To work according to MDGs, primary education to all children by 2015 in Dhimal Communities,

� To improve the Dhimal cultures and rituals according to need base,

� To improve positive attitude on children for going schools and taking education,

� To participate the community people in community educational programs,

� To increase and make active participation of the Dhimal people in different activities,

� First need is parents themselves must be hundred percent literate first,

� To conduct literacy classes in every Dhimal villages,

� To conduct discussion groups, seminars, orientations, gatherings to enhance the importance of education in Dhimal communities,

� Utilize the limit resources to maximize the benefits,

� To encourage the educational investment and investors in the communities,

� To develop the relations between Dhimal Communities and other communities and institutes,

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� To develop a plan to welcome all to make education for all concepts.

ANNEXE-23

The organizations and people responsible for Education of Dhimal Children

� Local govt. organs (VDC, Municipality, DDC),

� Educational Institutes,

� Govt. and non-govt. institutes,

� Political parties,

� Teachers in educational institutes,

� Parents of the students,

� Dhimal caste development center,

� Personalities concerned to Dhimal upliftment organizations must work effectively,

� Village heads, village chairpersons and organization chairpersons concerned to different wings must work for the communities,

� Chief District Officer (CDO), and different centre chiefs must work to mitigate the problems,

� Managing the system to provide 100% scholarship to poor and intelligent students of the Dhimals,

� To involve in opportunities in different agencies of the state,

� Organizations must conduct educational programs to encourage students to search opportunities,

� District Education Offices.

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REFERENCES:

� Brian H. Hodgson (1947), " Essays on the Kocch, Bodo and Dhimal" � Latham (1859), “Descriptive Ethnology". � Dalton (1872), “Descriptive Ethnology of Bengal". � W.W.Hunter (1876), "Statistical Account of Bengal" � Bandyopadhyay (1895), "Darjeeling Probasir Patra" � G.A. Grierson (1926), "Linguistic Survey of India. Vol.-III". � Regmi, Rishikeshab Raj (1991), "The Dhimals Miraculous Migrants of Himal" An

anthropological study of a Nepalese Ethnic Group. Jaipur : Nirala Publication. � Regmi, Rishikeshab Raj (1985), " Cultural Patterns and Economic Change" � Statistical Year Book of Nepal 2007.

� Dhimal Caste Development Center (Nepal), brochure. � www.dhimaljatiofnepal.blogspot.com � Bista, Dor Bahadur (2000), "People of Nepal".Ratna Pustak Bhandar. � Cooper, Kathrin (2006), "Dhimal" In Topics in Nepalese Linguistics. � Gautam et.al.(1994), " Tribal Ethnography of Nepal. � King, John (1994), " Picking up where Hodgson Left off : further notes on Dhimals" � Toba, Sueyoshi (2002), "Dhimal-Nepali-English Glossary and unpublished documents". � Dhimal, Umesh (2001), "Dhimal Development Center" � Chemjong, Iman Singh (1966), Kirat History. � Diwas, Tulasi(2035), Pradarshankari Dhimal Lok-Sanskrit. � Dahal, D.R., Dhimal Lok Jeevan Adhyayan: 2036, Royal Nepal Academy, Kathmandu, Nepal. � Diwas, T. and et. al. Dhimal Lok Jeevan Adhyayan : 2029-30 � Diwas, T., Dhimal Lok dharma ra Sanskrit: 2039, Royal Nepal Academy, Kathmandu, Nepal. � Dhimal Caste Development Centre, Nepal. Act-2050 � Dhimal Caste Development Centre, Nepal. Social and Cultural Rules-2050. � Rajarani Dhimal Pokhari : brochure-2010. � Dhimal, SB, The History of the Dhimal. Part-I: 2009, published by Dhimal Caste Development

Centre, Nepal, Urlabari, Morang. � Bista, Dor Bahadur, 1967, 'Dhimal and Bodo', People of Nepal, Kathmandu: Ratna Pustak

Bhandar : 169 – 172. � CBS, 2002, Population of Nepal : Caste / Ethnicity, Mother Tongue and Religion, Kathmandu :

CBS � CBS, 2004, Statistical Pocket Book, Kathmandu: CBS. � Gurung, Bishnu Prasad, 2005, Life-Style in Nepal, Kathmandu: Monterosa Treksand Expedition

(P) Ltd. � Hodgson, Brain H., 1847, 'On the Aborogines of the sub Himals', Journal of the Asiatic society of

Bengal, vol. XVI 1235 – 44. � Sharma, Prayag Raj, 2004, The State and Society in Nepal, Lalitpur : Himal Books. � King, John T. : 2009 : A Grammar of Dhimal, Brill Publication, London. � Manandhar, S.S.(2010),: An Introduction to Dhimal Weaving, unpublished documentation. � Dhimal, S.B.,The Most Famous Dhimal Jatri Mela: 2004, September-15. � Dhimal S.B., Rajdhani Daily News: 2004, July 21: Need of Mainstreamisation. � Dhimal, S.B., Feb.9-10, 2009 : The Dhimals of Nepal, Presentation at GTZ Nepal � Damak Municipality, brochure: 2010. � Dr. Gurung, H., Janjati Serophero:2006, Janajati Mahasangh, Nepal. � www.en.wikipedia.org. � www.hongkongnepali.com