Suchergebnisse

This article delves into the ramifications of Madheshi Dalit Women's (MDWs) access to citizenship on their strategies for livelihood. Within the context of Nepal, the discourse surrounding citizenship often portrays the MDWs as immigrants or insufficiently authentic citizens. This perception is rooted in historical social hierarchies that have systematically marginalized individuals possessing multiple subordinate identities, such as Madheshis, Dalits, women and the landless. Remarkably, the MDWs embody all of these identities. The prevailing narrative of a hill-based national identity endorsed by the state has prompted inquiries into the loyalty of the MDWs to the nation, consequently undermining their rightful citizenship claims. Drawing upon qualitative field research conducted in Nepal's central and eastern Tarai districts, where a significant population of Madheshi Dalits resides, this study investigates the intricate interplay between access to citizenship and its implications for livelihood strategies and survival challenges: land ownership and labour participation. The findings underscore the considerable challenges faced by the MDWs, including limited livelihood options, acute landlessness and unorganized wage labour.

The 2015 Constitution defines Nepal as a multi-ethnic and multi-lingual country but not a multi-national; however, historically, two powerful ethnic groups with potential sub-national characters have been contesting each other under the native versus immigrant dyad. The alleged immigrants, namely the Madheshis, and the self-claimed native settlers, to name the Pahadis, both assert their distinct ethnic and linguistic identity enriched with sub-national strength. As a result, the Madheshis question the legitimacy of the civic form of nationalism promoted by the Pahadi ruling elites under 'Nepali' monocultural framework, thereby demanding that their sub-national character be recognised, whereas the Pahadis aim to assimilate the Madheshis under the civic form of nationalist framework that they have been promoting for a long. The face-off between these two groups has impacted national ethnopolitics and everyday relations since the 2007 Madheshi uprising. On this backdrop, this article, based on secondary sources, inquires how strong the Madheshis' claim of sub-national identity is in relation to the larger framework of Nepali national identity structured by Pahadi norms and values.

The relationship between the state and Madheshi Dalit Womans (MDWs) with reference to the latter's exercise of citizenship right has long been a contested issue in Nepal due to the latter's alleged immigrant history and cultural and familial connection with the Dalits of Bihar and Uttar Pradesh of India. The MDWs who are at the lowest social order in Nepal because of their intersecting subordinate identities based on gender, caste, ethnic and class have been systematically excluded from the domain of Nepali citizenship during due course of hill-based national identity formation. Consequently, large number of the MDWs, their spouses and children have remained stateless or struggled hard to obtain citizenship owing to ethnic, caste, gender and class-based exclusion even after insertion of jus soli provisos for a brief period in the 2006 Citizenship Act. On this backdrop, this article, based on qualitative field study in the eastern Tarai, is an effort to explore the intricacies of the citizenshiplessness of the MDWs of Nepal's eastern Tarai from their subjective experiences. The findings reveal a disappointing picture of citizenshiplessness of the MDW families by virtue of multiple forms of exclusion and also a sustained hierarchy within themselves based on access to different types of citizenship.

Nepal and Bhutan, two Shangri-las of South Asia, share similar geo-political features but substantially differ in terms of demographic size and ethno-political history. The Constitution of Nepal 2015 which was promulgated by the second Constituent Assembly formed in 2013 came up with its inclusive character as it secured reasonable space for the ethnic minorities and owned their political, economic and cultural concerns. On the contrary, Bhutan adopted a different course in terms of accommodating ethnic and minority aspirations, although the country has also chosen parliamentary democracy in a narrow sense since 2008. From constitutional point of view, Nepal's move from a liberal to an inclusive constitution made strenuous effort to bring all sections of Nepali society on board but Bhutan's shift from a royal decree to an exclusionary constitution consciously left a large section of minority behind by suppressing their legitimate claims for basic democratic rights. This article explores the inclusive and exclusionary characters of the current constitutions of these countries from ethnic perspective.

Nepal, formerly the only Hindu kingdom in the world and now a federal republic in making, introduced citizenship law in 1952 for the first time at the dawn of the first municipal elections held in 1953. Nepal's citizenship policy has passed through a number of controversies, debates and disagreements since then. The main dissidents are the Madheshis living in the Southern plains (popularly known as the Tarai) adjoined with the Indian border. The crux of the problem rests on the sociological basis of immigrant–native contestation. The Madheshis, due to their alleged ancestral and cultural connection with North Indian people, do not appear as true Nepalis to the non-Madheshis or hill-origin people, and at the same time, the Madheshis also allege that the hill-origin people of the Tarai are encroachers migrated from the hills. In this context, I inquire into the trajectory that the citizenship debate in Nepal and the concerns of the Madheshis has taken with reference to citizenship-related constitutional provisions and legal stipulations.