Background
The far-western Himalayan region of Nepal, where mountains touch the sky and nature’s beauty captivates the heart. Yet, within this beauty lies a harsh reality, the lives of women here. Particularly, the lives of Dalit women tell a story where the mountains of labor are towering, but the rays of respect and opportunity are faint. Working tirelessly in the fields throughout the year, producing just enough for two months, carrying heavy loads on their backs and sweat marks on their foreheads, these women’s lives are not just tales of suffering—they are also stories of struggle, resistance, and the pursuit of dignity.
This article attempts to delve into the lives of Dalit women in Karnali. It presents a combination of facts and emotions about their daily lives, social conditions, economic hardships, health issues, lack of education, and possibilities for change. This represents their voiceless voice, questioning society and the state: why is their life still so arduous.
Working all year, surviving two months
The lifestyle in Karnali is traditional and closely linked with nature. Agriculture here depends on the seasons. The farming cycle starts in March-April and continues until the snowfall in December-January. However, the results of this hard labor are so minimal that the year-long production cannot sustain a family for even two months.
Hari Sarki from Tripurakot, Dolpa, shares her experience, “We don’t even know when festivals come and go. From morning to evening, there’s no time to rest between the fields and housework. When we fall sick, we don’t even have time to buy medicine.”
Her words paint a vivid picture of the busy lives and hardships of women in Karnali.
Tears well up as she recounts her story, “In the morning, I finish the stove and household chores and go to the field. During the day, I work carrying my child on my back. No matter how much I do, it isn’t enough for the year. The rest of the time, I have to work as a labourer for others,” she says.
With a child always on her back, a hoe in her hands, and the weight of worry in her mind, she works tirelessly. This labor feeds her family but destroys her health and dreams. Hari’s story reflects the shared reality of thousands of Dalit women in Karnali. Their lives are trapped in a cycle where labor never ends, yet ease and comfort never arrive.
Social structure and the place of Dalit women
The social structure in Karnali is traditional and patriarchal. Women are bound by responsibilities at home and in the fields. Among men, the mentality that “only women should work” is deeply rooted.
Gaukali Sarki from Chandan Nath Municipality -10, Jumla, says: “Here, women have to care for children, manage the fields, and take care of the stove. Men do not help at all.”
This patriarchal mindset burdens women with labor, but the situation of Dalit women is even more complex. They face a double blow of gender inequality and caste discrimination.
Centuries of social exclusion imposed on the Dalit community have kept them away from opportunities. Customs such as being forbidden from entering temples, restricted access to water sources, and being barred from entering non-Dalit homes still exist in some Karnali villages. In such circumstances, Dalit women suffer double oppression. Their labor goes unrecognized, respect is denied, and no one listens to their voice. Their lives are like a room where even a ray of light struggles to enter.
For instance, in many villages in Karnali, Dalit women are still seen as “untouchable.” Beliefs persist that water touched by them cannot be drunk. Such discrimination isolates them from social life. Their labor benefits non-Dalits, yet they are denied respect and equal rights. This social structure limits them to being mere labourers and deprives them of the right to dream.
Economic hardship: the compulsion of labor
The economic condition of Dalit women in Karnali is extremely weak. Traditional farming cannot sustain life. Even after sweating in the fields all year, production does not last for even two months.
Padmashila Sarki from Guthichaur Rural Municipality -5 says, “The economic condition of the Dalit community is weak. We cannot afford books and stationery, so children miss school. Early marriage practices make life even harder.”
This economic deprivation forces Dalit women into labor.
Another aspect of economic hardship in Karnali is the lack of land. Most Dalit families do not own land. They work on non-Dalit lands or as laborers to make a living. This landlessness prevents them from becoming self-reliant. Despite government policies for landless Dalits, poor implementation keeps the problem intact. As a result, Dalit women are ground in the mill of labor. Their hands hold the hoe, but the assurance of the future is absent.
Health issues: consequences of labor and deprivation
The health condition of Dalit women in Karnali is alarming. Continuous labor, unbalanced diet, and lack of health services have made them vulnerable to various diseases.
Kalika Nyaupane, a health worker in Guthichaur, says: “Dalit women here don’t even get time to buy medicine when they fall sick. This leads to chronic illnesses.”
Padmashila adds: “Continuous work and lack of food are making my body weak. My health is deteriorating.”
The remote geography of Karnali makes even reaching health posts difficult. Pregnant women cannot reach hospitals for delivery. Lack of roads and transportation forces them to walk hours to access health services. Consequently, maternal and infant mortality rates are high here.
For example, except near the Karnali Institute of Health Sciences, many villages lack skilled birth attendants. Women have to rely on traditional birth attendants, increasing risks. Women like Hari Sarki have to risk childbirth at home. This health crisis further shortens and complicates their lives. Their bodies become like machines that work continuously without maintenance.
Lack of educational opportunities: far from literacy
Dalit women in Karnali are far from education. Economic deprivation, social exclusion, and child marriage prevent them from reaching schools.
Jhova Bik, who later became a member of the Karnali Provincial Assembly, recalls her childhood, “I could not step into a school. There was no thought to educate daughters. I grew up in the fields and community work.”
Her experience is the shared story of many Dalit women in Karnali.
Rajiman Sarki says, “Without money for books and stationery, schooling is missed. Early marriage turns their lives into childbearing machines.”
This lack of education deprives them of employment opportunities. Consequently, their economic condition remains weak, and their lives are limited to labor. In Karnali, early marriage practices often make women mothers of four to five children before reaching 20. In such situations, education becomes only a dream.
Lack of education also limits their awareness. They are unaware of their rights. Without basic knowledge about health, hygiene, and family planning, life becomes even more complicated. Except for rare exceptions like Jhova Bik, most Dalit women remain far from the light of literacy. This darkness forces them to live merely as labourers.
Glimmer of change: stories of resistance and success
Life for Dalit women in Karnali is not just pain; there is also a glimmer of change.
Sita Nepali, Nepal’s first Dalit woman minister, hails from Karnali. She participated in the Maoist People’s War, completed a postgraduate degree in political science, and earned an LLB in law. Serving as the Minister for Internal Affairs and Law in Karnali Province, she is the only Dalit woman in that position. Her success has inspired Dalit women in Karnali. She says, “Even though we reached ministry doors, Dalit women had no opportunities. Now history has been made.”
Her journey was difficult, from the battlefield of the People’s War to becoming a Constituent Assembly member and then a minister. She achieved this through her rebellious spirit and the power of education.
Similarly, Jhova Bik’s story is inspiring. Illiterate as a child, she utilized the proportional representation system provided by the Constitution of Nepal 2072 to reach the Karnali Provincial Assembly. Initially afraid to speak, she gradually became confident in raising people’s voices. “I couldn’t speak in the first assembly session. I was frustrated. But in the second session, I dared. Now speaking in the village feels easy,” she laughs.
Her confidence has shown new paths to Dalit women in Karnali.
Gamta Bik’s story is different. She revolted against the Chhaupadi practice. She stopped staying in seclusion during menstruation, demolished the menstrual huts, and built a communal space in the village. She organised women and spread awareness.
“I overcame fear. By demolishing the menstrual huts, I vowed to change society,” she recounts.
Her efforts indicate social change in Karnali. She established mothers’ groups, ran sanitation campaigns, and inspired women toward self-reliance.
These three women represent the Dalit women of Karnali. They have shown that opportunity and determination can change lives. Yet, such examples remain exceptions. Most Dalit women are still trapped in the cycle of suffering.
The role of the state and its challenges
The Constitution of Nepal, 2015 ensures proportional participation of women. Each ward at the local level must have one Dalit woman representative. In the 2017 local elections, out of 35,041 elected representatives, 7,737 (22%) were Dalits. Yet, these numbers do not reflect real change.
Laxmi Nepali, an employee at Chandan Nath Municipality, says, “Policies exist, but they have not been implemented. Life here has not changed.”
In Karnali, government efforts in health, education, and employment are weak. Work by non-governmental organizations is also superficial. The government has not been able to expand access to skill-based training and health services. This gap keeps Dalit women away from the path of change.
Path to solution: the dream of self-reliance
To transform the lives of Dalit women in Karnali, self-reliance is the first condition. Skill-based training can help them escape the cycle of labor. Access to education increases awareness, and expanded health services protect their lives.
Laxmi adds, “If we can teach skills and make them self-reliant, their standard of living will rise.”
Additionally, raising awareness to change men’s mindsets and eliminate caste discrimination is essential. The government must introduce targeted programs for Dalit women, for example, loans for small industries, expanded health posts, and free education programs. Collaboration with non-Dalit communities can promote social equality. Supporting initiatives like those of Gamta Bik can bring change village by village.
Conclusion
The lives of Dalit women in Karnali are filled with pain. Their backs bear heavy loads, their foreheads bear sweat marks, and their minds bear the worries of deprivation. Yet, their struggle and resistance show rays of hope. The stories of Sita Nepali, Jhova Bik, and Gamta Bik prove that with opportunities, they can make history.
Now the question is: how many opportunities will society and the state provide them? How long will it take to remove the burden from their backs and fulfill their dreams?
This article serves as their voice, attempting to awaken society. Only by transforming the lives of Dalit women in Karnali can we truly achieve the dream of a “Prosperous Nepal, Happy Nepali.” It is time to listen to their pain, understand their dreams, and support them. If the hidden pain in Karnali can be brought into the light, only then will our society truly prosper.
(Author: Mahesh Kumar Nepali)