User talk:Chhabi Lal Biswakarma

Chhabi Lal Biswakarma is prominent communist and only visionary leader from dalit community of Nepal to eradicate the all form of caste, class, gender, regional based stratification and exclusion from the nation. He is currently PBM (Politburo Member) of Unified Marxist and Leninist (UML) party of Nepal.

Involvement in Sports and Militancy

Naturally I was reactive and revolutionist and was active in sports and physical training and movement in my village. We did critical movement against untouchability in public places; break the tea pots of various hotels, struggle against debt servitude tearing mortgage papers etc. There was great resistance of these movements from so called high caste people in my area. To battle this difficulty I joined in Indian Army. Army training, regular sports and knowledge about militancy weapons encouraged me to fight against discrimination in my area during that time. Then I returned to Nepal. I joined Butwal Multiple campus where I elected vice chair of Free Student Union, formed Oppressed People's front in Butwal to fight against caste based discrimination. Through which I had involved in different campaign relevant to this movement. Then I became national player before and national coach of volleyball. Also I was member of the national sports council.

Involvement in community politics

We did critical movement against untouchability in public places; break the tea pots of various hotels, struggle against debt servitude tearing mortgage papers during my school periods. We have formed Social Reform Initiative which was youth organization to fight against caste based discrimination in my village area. After returning from India, I had formed Oppressed People's front in Lumbini to fight against caste based discrimination in 1989. Then I became national vice chair of oppressed people's development forum in 1991. Then the form joined with another dalit community organization and became member in first instance, general secretary (1994) then and Chairperson after then of that organization named Nepal Society for Liberations of Oppressed Castes in 1997. During the period I led the movement about entering temples of Hindu religion, against untouchability in public places like hotels, water sources etc. In all temples of Hindu religion there was prohibition for dalit community to enter the temples and offering oath though dalits are Hindu religious community.

Involvement in Party Politics

I started my political involvement as Vice Chair of Free Student Union at Butwal Multiple Campus in 1985. I elected alternative centeral committee with the highest vote from Janakpur mass assembly of UML (United Marxist and Leninist).

What is progression reservation for dalit community.

Here is wider debate and discussion what perspective of inclusion mainstreamed the dalits and other marginalized community of Nepal sustainably in the sociopolitical system of the country. Of them reservation system, progressive reservation system and special right viewps are under current discussion about the inclusion of the community particularly of dalit. I should like here to discuss shortly about these standpoints and argue that progressive reservation (which I initiated) is the practical strategy of inclusion of dalit community in current situation of Nepal.

Reservation System: Leaders adopting the Nepali Congress political ideology in Nepal has been advocating this strategy of inclusion in the country. This strategy seems direct adoption of reservation system that was applied in India. This system is the apparatus of promotion of marginalized community through the capitalistic political economy. The experiences of the India shows that such kinds of reservation system promotes wider gaps among the dalit community because only elite portion of dalit have access to different opportunities in the nation. This kind of strategies isn’t applicable in our country because our society has already moved forward through the way of dalits movements and their involvement in different political movement.

Special Right: Leaders adopting the UNCP (Maoist) political ideology in Nepal has been advocating this strategy of inclusion in the country. This is actually reformed structure of progressive reservation system. The progressive reservation system was developed before the special right view where majority of dalits have been involving in UNCP now were also involved in the formulation of progressive reservation system. Differentiation between the progressive reservation and special right is that the former doesn’t advocate the strategy as right when the later advocate that. In the current critical social discourse of Nepal, it is very difficult to build consensus among different social stakeholders if we demand proportionate representation as right of Nepal. Unless we promote inclusion of dalit community in wider consensus of the party and society based interest groups, it is very difficult to implement the provision in Nepal.

Progressive Reservation System: I have proposed the system in my party UML (United Marxist and Leninist) in 1994. Based on the extensive study of Indian experiences including the practical realization when I was in charge of UML for India, I have updated the strategy and build on the party strategy about this inclusion perspective. Simultaneously, I was aware about the Maoist revolution and possible involvement of the community in the war. I argue that this strategy is very applicable and sustainable in the current socio-political situation of the country as well as in admit of globalization and liberalization of the globe. This system advocates about the proportionate representation based on the population of dalit community in all structure of the nation and demands some additional representation as compensation. This additional representation should be equitable within dalit based on the socioeconomic situation of the community. This is solely reserved for the poor and underrepresented people within the community. Also, the strategy focuses on the process of the inclusion instead of the direct structural inclusion of the community.