My Book on Chhath festival

 

My book--The Spirit of Chhath Festival, reviewed by Mr Bindesh Dahal, a renowned political analyst

 

विचार कसरी निर्माण गर्ने अपांगमैत्री समाज?

 विचार

कसरी निर्माण गर्ने अपांगमैत्री समाज?

जिवेश झा आइतबार, असार ३०, २०८१ (हिमाल खवरपत्रिका)

कानून लेखेर मात्रै हुँदैन, सरकारले जिम्मेवार भएर कार्यान्वयन गरेमा मात्रै संविधानले परिकल्पना गरेको अपांगता भएका व्यक्तिमैत्री समाज निर्माण हुनेछ।

जिवेश झा

संघीय अवधारणालाई स्वीकार गर्दै नेपालको संविधानले गणतन्त्र, संघीयता र धर्मनिरपेक्षताको मूलभूत सिद्धान्तलाई आत्मसात् गरेको छ। यससँगै संविधानले मौलिक हकको व्यवस्था गरेको छ। अझ धारा १६ ले प्रत्येक व्यक्तिलाई सम्मानपूर्वक जीवन बाँच्ने अधिकारको ‘ग्यारेन्टी’ गरेको छ।

मौलिक अधिकारका प्रावधानले सामाजिक-आर्थिक अधिकार तथा नागरिक एवं राजनीतिक अधिकारको समेत ‘ग्यारेन्टी’ गरेका छन्। अभिव्यक्ति स्वतन्त्रता, राज्यको कुनै पनि ठाउँमा बसोबास गर्ने नागरिकको स्वतन्त्रता, मर्यादापूर्ण जीवन बाँच्ने व्यक्तिको अधिकार वा मृत्युदण्ड निर्मूल गर्ने जस्ता प्रवाधान नागरिक तथा राजनीतिक अधिकार अन्तर्गत छन् भने उपभोक्ताको अधिकार, खाद्य सम्प्रभुताको अधिकार, रोजगार वा आवासमाथि नागरिकको अधिकार जस्ता प्रवाधान सामाजिक-आर्थिक अधिकार अन्तर्गतका छन्। यसरी हाम्रा मौलिक अधिकारहरू राजनीतिक, आर्थिक तथा सांस्कृतिक प्रकृतिका छन्।

मौलिक हक अन्तर्गत निहित अधिकार कार्यान्वयन गर्न राज्यले छुट्टै कानून समेत तर्जुमा गरेको छ। जस्तो- आवासको अधिकारलाई आवास सम्बन्धी ऐनद्वारा अझ सुदृढ गरिएको छ। त्यस्तै, शिक्षाको अधिकारलाई अनिवार्य तथा निःशुल्क शिक्षा सम्बन्धी ऐनले थप संरक्षण गर्न खोजेको छ। यस सन्दर्भमा अपांगता भएका व्यक्तिको अधिकार सम्बन्धी ऐन, २०७४ का विशेषताबारे चर्चा गरौं।

अपांगता सम्बन्धी कानूनी व्यवस्था

अपांगता भएका व्यक्तिको अधिकारको संरक्षणका लागि २०७४ सालमा छुट्टै ऐन बन्यो। अपांगता भएका व्यक्ति विरुद्ध भेदभाव अन्त्य गर्न र नागरिक, राजनीतिक, आर्थिक, सामाजिक र सांस्कृतिक अधिकारको सम्मान गर्न यो ऐन लागू गरिएको प्रस्तावनामा उल्लेख छ।

अपांगता भएका व्यक्तिलाई आत्मनिर्भर बनाउन र सम्मानजनक जीवन बाँच्नका लागि सक्षम बनाउन ऐनले राज्यलाई आवश्यक नीति निर्माणको दायित्व तोकेको छ। कानूनको मूलभूत उद्देश्य अपांगता भएका व्यक्तिको सशक्तीकरण गरी नीतिनिर्माण र विकास प्रक्रियामा सम्मानजनक सहभागिता सुनिश्चित गर्नु हो। यो ऐनले फरक रूपले सक्षम रहेका व्यक्तिलाई मूलधारमा ल्याउन राज्यलाई जिम्मेवार हुन दिशानिर्देश गरेको पाइन्छ।  

यसको दफा २(ख) ले दीर्घकालीन शारीरिक, मानसिक, इन्द्रिय, बौद्धिक वा कार्यगत सीमितता वा विद्यमान अवरोधका कारण अन्य व्यक्ति सरह सम्मानपूर्वक समान आधारमा पूर्ण र प्रभावकारी ढंगले सामाजिक जीवनमा सहभागी हुन बाधा भएका व्यक्तिलाई अपांगता भएका व्यक्ति भनेर परिभाषित गरेको छ। अझ त्यस्ता व्यक्तिहरू जसको हेरचाह गर्ने कोही छैनन् र कुनै सम्पत्ति वा परिवारका सदस्यहरू नभएका व्यक्तिलाई दफा २(क) ले अपांगता भएका असहाय व्यक्तिको श्रेणीमा राखेको छ।

यी दुवै दफाले शारीरिक, मानसिक वा कुनै पनि कार्यात्मक सीमितता भएका व्यक्ति सोही कारणले सामाजिक जीवनमा भाग लिनबाट वञ्चित भएमा उनीहरूले यस कानून अन्तर्गतका प्रावधानको लाभ लिन सक्ने व्यवस्था गरेका छन्। यसका अतिरिक्त कानूनका प्रावधानहरू अपांगता भएका व्यक्तिका लागि फाइदाजनक भए पनि पूर्ण कार्यान्वयन नहुँदा कानूनले लिएको उद्देश्य प्राप्त गर्न सकिंदैन।

महिला, बालबालिका तथा ज्येष्ठ नागरिक मन्त्रालयलाई अपांगताको वर्गीकरणमा हेरफेर गर्ने अधिकार दिइको छ (दफा ३)। अपांगता भएका व्यक्तिले बेहोरा खुल्ने परिचयपत्र लिन सक्छन्। यसका लागि सम्बन्धित व्यक्ति वा उसको नजीकको आफन्तले सम्बन्धित स्थानीय तहको वडाध्यक्षको सिफारिश सहित स्थानीय तहमा आवेदन गर्नुपर्छ।

कहिलेकाहीं स्थानीय तहले सिफारिश दिंदैनन्। यस्तो वेला स्थानीय तहको निर्णय विरुद्ध ३५ दिनभित्र मन्त्रालयमा उजुरी गर्न सकिन्छ। यसमा मन्त्रालयलाइ निर्णय गर्ने अधिकार दिइएको छ। झूटा विवरणका आधारमा भने अपांगता परिचयपत्र जारी वा प्राप्त गर्न पाइँदैन।

यससँगै स्थानीय तहले आफ्नो क्षेत्रभित्र स्थायी रूपमा बसोबास गर्ने अपांगता भएका व्यक्तिको विवरण सहित अभिलेख तयार गरी प्रत्येक वर्ष अद्यावधिक गर्नुपर्ने पनि व्यवस्था गरिएको छ। अभिलेखलाई संघीय मामिला सम्बन्धी विषय हेर्ने मन्त्रालय, महिला, बालबालिका तथा ज्येष्ठ नागरिक मन्त्रालय र प्रदेशको सामाजिक क्षेत्र हेर्ने मन्त्रालयमा पठाउनुपर्ने पनि व्यवस्था ऐनले गरेको छ।

अपांगता भएका व्यक्तिको अधिकार

ऐनको भाग ३ अन्तर्गत अपांगता भएका व्यक्तिको अधिकारबारे व्यवस्था गरिएको छ। यससँगै दफा ७ ले अपांगता भएका व्यक्तिले यस ऐन अन्तर्गत सुनिश्चित गरिएका सबै अधिकार तथा अन्य कानूनद्वारा प्रदत्त अधिकार समेत अन्य नागरिक सरह समान आधारमा प्राप्त गर्ने व्यवस्था गरेको छ। यस अर्थमा यो दफाले अपांगता भएका व्यक्ति उपरको भेदभावलाई निषेध गर्छ र समानतालाई बढावा दिन्छ।

त्यस्तै, भेदभाव विरुद्धको अधिकारबारे पनि व्यवस्था गरिएको छ। निजी र सार्वजनिक स्थान, शैक्षिक संस्था, रोजगार, सामाजिक-सांस्कृतिक स्थान वा कुनै पनि अन्य स्थानमा व्यक्तिगत स्वतन्त्रता र भेदभाव विरुद्ध सुरक्षाको ‘ग्यारेन्टी’ ऐनको दफा ८ ले गरेको छ। परिवारका सदस्यले पनि अपांगता भएका व्यक्तिलाई भरणपोषण, माया, स्नेह, प्रेम, खाना, सम्पत्ति वा अन्य कुनै सन्दर्भमा भेदभाव गर्न हुँदैन। यसको अर्थ कानूनले निजी तथा सार्वजनिक जीवनमा हुने भेदभावलाई निषेध गर्छ। कानूनले अपांगता भएका व्यक्तिलाई अपमान, अपराध र असमानता विरुद्ध सुरक्षा प्राप्त गर्ने सबै अधिकार प्रदान गरेको छ।

यसरी कानूनले निजी तथा सार्वजनिक स्थलमा भेदभावरहित समाजको परिकल्पना गरेको छ। अर्थात् अपांगता भएका व्यक्ति समाजका अन्य सदस्य झैं समान स्तरका नागरिक रहेको र उसले पनि समानता तथा सम्मानपूर्वक जीवनयापन गर्न पाउने अधिकारलाई सुनिश्चित गरेको छ।

आफूलाई लागेको कुरा राख्न वा आफ्नो विचार राख्न अपांगता भएका व्यक्ति स्वतन्त्र रहने भन्ने कानूनको मूलभूत परिकल्पना हो। अभिव्यक्ति स्वतन्त्रताको बहुआयामिक परिवेशलाई सुनिश्चित गर्नका लागि अपांगता भएका व्यक्तिलाई समाजका अन्य व्यक्ति झैं निर्वाचित हुन वा निर्वाचनमा भाग लिन वा भोट हाल्ने अधिकारको सुनिश्चितता गरिएको छ।

तथापि निर्वाचन क्षेत्र वा समानुपातिक सीट वा मनोनयनको माध्यमबाट सीमित संख्यामा अपांगता भएका व्यक्तिलाई चुनावी सीटमा आरक्षण सुनिश्चित गर्नुपर्ने विषयमा भने कानून मौन छ। यस अर्थमा कानूनले राजनीतिक दललाई अपांगता भएका व्यक्तिको प्रतिनिधित्व सुनिश्चित गर्न-गराउनका लागि निश्चित संख्यामा उम्मेदवार खडा गर्न बाध्य पार्दैन। अपांगता भएका व्यक्तिलाई राजनीतिक मूलधारमा ल्याउन सकारात्मक विभेदको सिद्धान्त अवलम्बन गरी आरक्षण सम्बन्धी व्यवस्था वा सो बमोजिमको नीतिनिर्माणका लागि अग्रसर हुन कानूनले राज्यलाई निर्दृष्ट नगर्नु यस कानूनको दुर्बल पक्ष हो।

उनीहरूलाई निःशुल्क कानूनी सहायताको अधिकार छ, ताकि न्यायमा सहज पहुँच स्थापित होस्। यससँगै उनीहरूलाई सूचनाको अधिकार, सामाजिक सुरक्षा र समानताको अधिकार छ। अझ अपांगता भएका महिला र बालबालिकाका लागि अतिरिक्त अधिकारको व्यवस्था परिच्छेद ४ मा गरिएको छ।

उदाहरणका लागि दफा १९ ले अपांगता भएका महिलाको अधिकारको रक्षा गर्न आवश्यक नीतिनिर्माण गर्न सरकारलाई बाध्य बनाएको छ। यस्ता समूहका महिलाले आफ्नो क्षमता, ज्ञान र सीपको अधिकतम उपयोग गर्न पाऊन् भन्ने उद्देश्यका साथ उपयुक्त वातावरण निर्माण गर्न आवश्यक व्यवस्था गर्नुपर्ने जिम्मेवारी सरकारलाई तोकिएको छ। त्यस्ता व्यक्तिको स्वास्थ्य र प्रजनन अधिकारको संरक्षण तथा सुनिश्चित गर्ने जिम्मेवारी सरकारको हो।

दफा २० ले अपांगता भएका बालबालिकाको अधिकारको ग्यारेन्टी गर्छ। शिक्षा, उचित शिक्षण र सिक्ने वातावरण प्राप्त गर्ने अधिकार छ। यी प्रावधानको उद्देश्य अपांगता भएका महिला र बालबालिकालाई सबै तरीकाले सक्षम बनाउनु हो।

राज्यको लगानीमा जोड

अपांगता भएका व्यक्तिको शिक्षा सम्बन्धी हक सुरक्षित गर्न सरकारी विद्यालयले छात्रवृत्ति प्रदान गर्नुपर्ने व्यवस्था गरिएको छ। त्यस्तै, विद्यालयले कुनै पनि शुल्क लिन पाउँदैन। शिक्षामा शुल्क छूट, निःशुल्क प्राविधिक र व्यावसायिक तालीम, भेदभावरहित शैक्षिक वातावरण, ब्रेल लिपि तथा अन्य लिपिको प्रयोग र आवश्यक भएमा अन्य सुविधा, पाठ्यक्रम र पुस्तकालयमा पहुँच लगायत यसमा पर्छन्।

त्यस्तै, सरकारले अपांगता भएका विद्यार्थी पढ्ने विद्यालयलाई पूर्वाधार विकासका लागि आर्थिक सहयोग प्रदान गर्नुपर्नेमा जोड दिन्छ। विशेष तालीम, शिक्षामा निरन्तरता तथा सिकाइमा पहुँच सुनिश्चित गर्न-गराउन सरकारले अपांगता भएका व्यक्तिका लागि विशेष कार्यक्रम ल्याउनुपर्नेमा कानूनले जोड दिएको छ। यद्यपि सरकारी विद्यालयका भवन वा संरचना अपांगता भएका व्यक्तिलाई सहज हुने गरी अझै बन्न सकेका छैनन्।

सीप विकास तथा रोजगारी सम्बन्धी कानूनी व्यवस्था परिच्छेद ६ मा गरिएको छ। राज्यले सीप विकास तथा रोजगारीका अवसर सिर्जना गर्न व्यावसायिक तालीम उपलब्ध गराउनुपर्छ। यदि अपांगता भएको व्यक्ति व्यवसाय स्थापना गर्न वा सञ्चालन गर्न चाहन्छ भने प्रस्तावका आधारमा सुलभ ब्याजदरमा ऋण उपलब्ध गराउने व्यवस्था गर्ने-गराउने जिम्मेवारी पनि कानूनले सरकारलाई तोकेको छ।

रोजगारदाताले पनि अपांगता भएका व्यक्तिलाई काम गर्ने वातावरण उपलब्ध गराउनुपर्छ। एक रोजगारदाताले एक कर्मचारीलाई न उसको अशक्तताका कारण बर्खास्त गर्न सक्छ न त उसले आफ्नो स्वास्थ्य अवस्थाका कारण बढुवाको अवसरबाट वञ्चित हुनुपर्छ।

स्रोतसाधन नभएका व्यक्तिलाई सरकारी अस्पतालमा निःशुल्क चिकित्सा उपचार सुनिश्चित गर्ने दायित्व सरकारलाई दिएको छ। साथै, सरकारी तथा निजी क्षेत्रबाट सञ्चालित २५ शय्याभन्दा बढीका अस्पतालमा कम्तीमा दुई शय्या अपांगता भएका व्यक्तिलाई सुरक्षित राख्नुपर्ने व्यवस्था दफा २८(५) मा गरिएको छ।

कानूनले पुन:स्थापनाका लागि कोषको परिकल्पना गरेको छ। संघीय, प्रदेश र स्थानीय सरकार तथा संघसंस्था लगायत विभिन्न स्रोतबाट प्राप्त रकमबाट कोषको स्थापना तथा सञ्चालन हुने परिकल्पना गरिएको छ।

त्यस्तै, दफा ३१ ले सशक्तीकरण र सेवासुविधामा पहुँच अभिवृद्धि गर्न-गराउन अनुसन्धान गर्नु-गराउनुपर्नेमा जोड दिएको छ। यो प्रावधान आफैमा प्रगतिशील छ। अनुसन्धान कार्यले समयानुकूल संशोधन, नीतिनिर्माण तथा आवश्यक पहलका लागि मार्गप्रशस्त गर्छ। यद्यपि सरकारले अनुसन्धानबाट आएका प्रतिवेदनलाई कार्यान्वयनमा ल्याएमा मात्र कानूनको मूलभूत उद्देश्य प्राप्त हुन्छ।

सामाजिक सुरक्षा योजना अन्तर्गत निवास, बीमा, बेरोजगार युवालाई भत्ता लगायत पेन्सन योजना पनि समावेश गरिएको छ। तर अर्थतन्त्र कमजोर भएको मुलुकमा यस्ता सामाजिक सुरक्षाका प्रावधान ललिपपका रूपमा परिणत हुने खतरा रहन्छ।

सरकारले अपांगता भएका व्यक्तिलाई छात्रवृत्ति प्रदान गर्नुपर्ने र उनीहरूको कला, क्षमता अभिवृद्धिका लागि आवश्यक सुविधा तथा सहयोग उपलब्ध गराउनुपर्नेमा जोड दिएको छ। यससँगै खेलकूदमा अपांगता भएका व्यक्तिको पहुँच सुनिश्चित गर्न-गराउन पाठ्यक्रमको पुनरावलोकन गर्नुपर्ने, आवश्यक प्रविधिको विकास, तालीम, प्रशिक्षण लगायत कार्यक्रम सञ्चालन गर्नुपर्छ। यस बाहेक खेल मैदानको पुनः डिजाइन गर्नुपर्नेमा समेत जोड दिइएको छ।

सहुलियत र सुविधा

कानूनले अपांगता भएका व्यक्तिलाई सहुलियत र सुविधाको ग्यारेन्टी गर्न पर्याप्त प्रावधान आत्मसात् गरेको छ। जस्तो- दफा ३७ मा सरकारले सुलभ ब्याजदरमा अपांगता भएका व्यक्तिलाई ऋण उपलब्ध गराउने वातावरण निर्माण गर्नुपर्ने, कृषिमा सहायता प्रदान गर्ने वा रोजगारीका अवसर सिर्जना गर्न आवश्यक पहल गर्नुपर्नेमा जोड दिएको छ। यसै अन्तर्गत बस, हवाईजहाज जस्ता सार्वजनिक यातायातमा भाडामा ५० प्रतिशत छूटको व्यवस्था गरिएको छ।

अपांगता भएका व्यक्तिको अधिकारको संरक्षणका लागि नीति, कानून, योजना लगायत निर्माणका लागि सिफारिश गर्न राष्ट्रिय निर्देशन समितिको परिकल्पना गरिएको छ। महिला, बालबालिका तथा ज्येष्ठ नागरिकमन्त्रीको नेतृत्वमा समितिले उनीहरूको अधिकारको प्रवर्द्धनका लागि सञ्चालित नीति, कानून र कार्यक्रमको प्रभावकारी कार्यान्वयन भए/नभएको विषयमा अनुगमन, सुपरिवेक्षण तथा मूल्यांकन पनि गर्छ।

प्रदेश स्तरमा समेत यस्ता समिति गठन गर्न मिल्ने व्यवस्था गरिएको छ। ज्येष्ठ नागरिक, महिला, बालबालिका तथा अपांगता भएका नागरिकको कल्याण सम्बन्धी विषय हेर्ने मन्त्रालय अन्तर्गत यस समितिले काम गर्छ। स्थानीय स्तरमा अध्यक्ष वा मेयरको नेतृत्वमा गठन हुने समन्वय समितिले परिचयपत्र प्रदान गर्न स्थानीय निकायलाई सिफारिश गर्ने अधिकार दिइएको छ।

यसरी हेर्दा कानूनले सरकारका हरेक तहलाई अपांगता भएका व्यक्तिको हकहित संरक्षणार्थ भूमिका खेल्न दिशानिर्देश गरेको छ। अपांगता भएका व्यक्तिको अधिकार तथा कानून कार्यान्वयन गर्नु केन्द्र, प्रदेश र स्थानीय सरकारको साझा जिम्मेवारी हो।

अपांगता भएका व्यक्तिले व्यक्तिगत रूपमा वा उनका परिवारका सदस्यले कानूनको प्रभावकारी कार्यान्वयनका लागि प्रमुख जिल्ला अधिकारी समक्ष निवेदन गर्न सक्ने व्यवस्था छ। प्रमुख जिल्ला अधिकारीको आदेश वा निर्णय उपर ३५ दिनभित्र सम्बन्धित उच्च अदालतमा पुनरावेदन गर्न सकिने व्यवस्था छ। साथै, अधिकार प्रचलनका लागि सोझै सम्बन्धित जिल्ला अदालतमा समेत निवेदन दिन सकिने व्यवस्था छ।

अबको बाटो

संविधानले अपांगता भएका व्यक्तिका अधिकारलाई मौलिक हकका रूपमा पहिचान गरेको छ। यद्यपि संविधानले अपांगता भएका व्यक्तिको नीतिनिर्माण तहमा उचित प्रतिनिधित्व सुनिश्चित गर्न आरक्षणको व्यवस्था अझ गर्न सकेको छैन।

संसद्‌मा महिलाको ३३ प्रतिशत आरक्षण सुनिश्चित गरिए झैं जनसंख्याका आधारमा अपांगता भएका व्यक्तिको समानुपातिक प्रतिनिधित्वतर्फ कानून मौन छ। सार्वजनिक कार्यालय अझै अपांगता भएका व्यक्तिमैत्री बन्न सकेका छैनन्। सबै कार्यालय, अस्पताल तथा विद्यालयलाई अपांगता भएका व्यक्तिलाई सहज हुने गरी निर्माण गर्न कानूनले समयसीमा तोकेको छैन।

अपांगता भएका व्यक्तिको स्वास्थ्योपचार गर्ने चिकित्सक तथा अन्य स्वास्थ्यकर्मीलाई समय समयमा उचित तालीम दिइने वा तालीम लिनुपर्नेबारे पनि कानून मौन छ। अपांगता भएका व्यक्तिको उपचारमा खटिने स्वास्थ्यकर्मी विशेष रूपले तालीमप्राप्त भएमा उनीहरूको मनोभाव बुझ्न सहज हुन्छ।

शारीरिक वा मानसिक रूपमा कठिनाइ भोगिरहेका व्यक्तिका लागि विशेष सुविधा अन्तर्गत के, कति प्रतिशत रकम केन्द्र, प्रदेश र स्थानीय सरकारले बेहोर्नुपर्ने हो भन्ने विषयमा कानून मौन छ। अपांगता भएका व्यक्तिको हकहित रक्षार्थ क्रियाशील व्यक्तिलाई पुरस्कारको व्यवस्था गर्नुपर्नेमा जोड दिइएको छैन।

यद्यपि भएका कानूनको पनि उचित कार्यान्वयन भएमा धेरै समस्या समाधान हुने थिए। संविधान र कानूनको कार्यान्वयनमा जोड दिइएमा र अध्ययन-अनुसन्धानको माध्यमबाट कमीकमजोरी हटाउँदै जाने हो भने कानूनले लिएको लक्ष्य प्राप्त गर्न सहज हुन्छ। कानून कार्यान्वयन भएमा मात्रै अपांगतामैत्री समाज निर्माण हुन्छ।

आइतबार, असार ३०, २०८१  ०७:०७ मा प्रकाशित

https://www.himalkhabar.com/news/142294

 

Book Review| If you want to know about Chhath, read the book by Jivesh Jha

Jivesh Jha’s “Beneath the Sun: Equality for Everyone, The Spirit of Chhath Festival” provides a concise introduction to the Chhath festival, and its multi-dimensional significance.

By Bishnu Chandra Nepali

Published - 22 October, 2024 6:17 pm (The DMN News)

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Chhatha is a unique Hindu Vedic festival celebrated in India and Nepal since ancient times. It spans four days and is dedicated to the Sun God and his wife Usha, also known as Chhathi Maiya.

The devotees observe rigorous fasting and offer prayers to the setting and rising sun. It is believed that proximity to water connects devotees with the divine, and the benevolent Sun God blesses their families.

In this context, Jivesh Jha’s “Beneath the Sun: Equality for Everyone, The Spirit of Chhath Festival” published in October, 2024 provides a concise introduction to the Chhath festival, and its multi-dimensional significance. The author presents a vivid picture about the rituals and preparations, cleanliness of waters, which is the essential part of the festivity, and the use of agro-based products, which ultimately proves that the festival is agriculture and environment-friendly in nature.  

The book brings together a collection of six chapters which provide a critical investigation into Chhath festival, rituals associated with it and its significance. A short foreword by renowned cultural expert and laureate Dhirendra Premarshi, former Council Member, Nepal Academy of Music and Drama, sets the tone for the discussion on the festival: “By incorporating various agricultural products, Chhath aims to promote biodiversity and stands as one of Mithila’s most significant welfare-oriented festivals, emphasizing scientific values and humanity. Young scholar Jivesh Jha has been passionately writing on literature and socio-cultural issues, particularly focusing on Mithila’s literary and cultural heritage for over a decade. His works predominantly in English contribute to globalizing Mithila’s rich cultural heritages.”

In the first chapter, Jha, who is a Section officer in Court, introduces Chhath, discussing its celebration, timing, and the deity honored during the festival. He writes that the Chhath Puja is one of the most widely celebrated festivals in Nepal, typically beginning six days after Diwali, the festival of lights. The word “Chhath” signifies six, as it is celebrated on the sixth day of the month of Kartika. However, in ancient Prakrit, “Chhath” means sixth, indicating that this festival is celebrated twice annually on the sixth lunar day of the Chaitra and Kartik months of the Hindu calendar.

The second chapter explores references to Chhath in Hindu scriptures.  In this context, the author cites Ramayana and Mahabharata. After returning from a 14-year exile, Lord Rama and Mata Janaki (Sita) observed a fast in the honour of ‘Surya Dev’ (Sun God) and broke it only in the dawn next day. In Mahabharata, Karna, son of Surya Dev and Kunti , offered prayer by standing in waters and distributed Prasad among the devotees, Rishis and others.

The third chapter details the rituals and preparations involved, such as setting up the Ghat, cleaning water bodies, observing rigorous fasting for over 36 hours, singing folk songs, and offering prayers to the setting and rising sun while standing in water.

Similarly, the fourth chapter examines the values associated with the festival, including its messages on environmental conservation, equality, fraternity, socialism, the ultimate goals of rituals, and its broader impact on humanity. The fifth chapter focuses on the economic aspects, highlighting how artisans making pottery and bamboo baskets, as well as farmers and vendors, earn significant income by selling their goods and services during Chhath. Finally, the book concludes with a meaningful summary.

If there is one reason to read Jha’s timely exposition it is his endeavours to give clarities to the Chhath festival which seeks to unite people in fight against water pollution, and inequality. As the festival does not demand chanting of Sanksrit Mantra and necessity of male Pundits, it gives a message that every devotee is a Pundit in his/her own and everyone is equal during the festival celebration. It promotes equality, social solidarity and harmony. At the Ghats (banks of rivers and ponds), devotees from every walk of life observe the festivity without any distinction. This is the beauty of this festival.

The author believes that this is the festival of socialism, equality and fraternity. He does not only discuss festival’s cultural aspects but also devotes a good deal of section for rituals and melodious songs which amplify the uniqueness of the festivity. His book should be a mandatory reading for the cultural experts, lawyers, judges, teachers and students of various streams, including that of social sciences and law.

Bishnu Chandra Nepali is a Section officer at Rajbiraj High Court.

https://thedmnnews.com/book-review-if-you-want-to-know-about-chhath-read-the-book-by-jivesh-jha/

 

Unveiling the essence of Chhath: Review of ‘Beneath The Sun’

Bindesh Dahal

Oct. 24, 2024, 2:16 p.m. (The Annapurna Express, page 7)

Jivesh Jha’s ‘Beneath The Sun: Equality for Everyone The Spirit of Chhath Festival’ offers a compelling exploration of the Chhath festival, delving beyond its religious significance to examine its profound social, cultural, and environmental implications. 

To establish its importance, Jha illuminates the festival's historical roots, intricate rituals, and the values it embodies, providing a comprehensive understanding of its multifaceted nature. The book successfully interweaves personal anecdotes, scholarly insights, and references to Hindu scriptures to present a holistic view of Chhath. Jha's own experiences as a devotee add a layer of authenticity to the narrative, allowing readers to connect with the festival on a personal level.

Jha effectively introduces Chhath as a unique Hindu Vedic festival celebrated with great zeal and festivity in Nepal and India. He emphasizes its dedication to the Sun God, Surya, and his consort, Chhathi Maiya, highlighting the belief that proximity to water fosters a connection with the divine. The author traces the festival’s origins, explaining its evolution from Suryashashthi in ancient times to its current form as Chhath, a distinctive and revered sacred ritual.

The book provides a detailed account of the festival's rituals, outlining the four-day observance that includes rigorous fasting, ceremonial bathing, and prayers to the setting and rising sun. Jha meticulously describes the preparations involved, from cleaning water bodies to crafting winnowing baskets and pottery. The rituals include Machh-Maruwa Barnai (The Vow of Purity), Nahay-Khay (Bathing and Eating), Kharna (The Fast Begins), Sandhya Arghya (Evening Offerings) and Usha Arghya (Morning Offerings), which Jha describes with devotional passion. This attention to ritual details allows readers to visualize the festival’s vibrant atmosphere and the meticulous efforts undertaken by devotees.

One of the book’s strengths lies in its exploration of Chhath’s significance beyond mere religious observance. Jha argues that the festival serves as a powerful symbol of social cohesion, bringing together people from diverse backgrounds, irrespective of caste, creed, or social status. He cites examples of Muslim women participating in the festival, further highlighting its inclusive nature. This inclusivity is also reflected in the absence of male priests or the necessity of reciting Sanskrit mantras, empowering women to take on a decisive role.

The author also sheds light on the festival's economic implications, particularly for artisans and farmers. He notes the significance of using locally sourced agricultural produce in the offerings, promoting agricultural productivity and boosting local economies. The book skilfully demonstrates how Chhath intertwines religious devotion with social and economic well-being, creating a sense of shared prosperity and community.

Jha advocates for the festival's inherent message of environmental consciousness. He meticulously describes rituals such as bathing in natural water bodies and cleaning Ghats, symbolizing purification and reinforcing the importance of maintaining clean water sources. He highlights the use of biodegradable materials like bamboo and clay, emphasizing the festival’s eco-friendly approach.

The author connects these practices to broader themes of sustainable development, aligning Chhath’s rituals with the Sustainable Development Goals (SDGs). He argues that the festival’s emphasis on clean water, soil conservation, and the use of organic produce contributes to achieving goals related to poverty reduction, good health, and environmental sustainability. This connection to global development initiatives elevates the festival’s relevance in contemporary society.

Jha eloquently captures the vibrant cultural tapestry woven into the Chhath festival. He describes the traditional art form of Mithila painting, often used to depict the festival's rituals and significance. Additionally, he dedicates a section to the devotional folk songs sung during the festival, emphasizing their role in narrating its significance and conveying messages of equality, social harmony, and environmental conservation.

The author’s inclusion of these cultural elements enriches the book’s narrative, providing a glimpse into the artistic expressions that accompany the festival’s religious observances. The vivid descriptions of the songs, along with their translations, allow readers to appreciate the depth of emotion and cultural significance embedded within them.

While ‘Beneath The Sun’ offers a comprehensive overview of the Chhath festival, there are a few areas where further exploration could enhance its depth. The book provides compelling examples of Muslim participation in Chhath; however, it would benefit from a more nuanced discussion of how different communities within Hinduism experience the festival. The source mentions that Dalit communities may celebrate Chhath separately. A deeper exploration of these dynamics could provide a more complete picture of the festival’s inclusivity.

Jha passionately advocates for the festival's commitment to environmental conservation. However, the book could benefit from acknowledging the challenges to maintaining clean water bodies and promoting sustainable practices, especially in the face of urbanization and pollution. Addressing these challenges would strengthen the book’s call for environmental stewardship.

While the book mentions the use of social media and digital platforms in celebrating Chhath, it could benefit from further examining the impact of globalization and modernisation on the festival’s traditions and practices. Exploring how these forces shape the festival’s future would add a valuable layer to the analysis.

There are minor grammatical errors in the book. The following sentence stands out as an example: “Its the festival which promotes socialism, equality and fraternity among the community members” (Page 25). The correct usage would be “It’s the festival…”. Instead of the ideologically loaded word ‘socialism’, the author could have used the word ‘social harmony’. 

Despite these potential areas for expansion and grammatical glitches, ‘Beneath The Sun’ stands as a valuable contribution to understanding the Chhath festival’s significance. Jha’s meticulous research, coupled with his personal insights, provides a captivating account of a festival that celebrates faith, family, community, and nature. The book effectively highlights the festival’s ability to transcend religious boundaries and promote values of equality, environmental consciousness, and social cohesion.

By illuminating the richness and depth of the Chhath festival, Jha encourages readers to appreciate its enduring relevance in contemporary society. His work serves as a testament to the power of cultural traditions to inspire social harmony and environmental stewardship, offering a hopeful message for a world increasingly seeking sustainable and inclusive ways of living.

https://theannapurnaexpress.com/story/50984/

Jivesh Jha's Journal articles available at Researchgate

 https://www.researchgate.net/profile/Jivesh-Jha 

World Environment Day 2024: Follow laws, sacred texts, conventions and cultural practices

It's our responsibility to ensure that our development practices meet the needs of the present without compromising the ability of future generations to meet their own needs.

By Jivesh Jha 

Published -The DMN News,  5 June, 2024 3:44 am

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It would not be unjust to say that Nepal is good at enactment of laws but poor at their enforcement. We have adopted every possible law and policy aimed at maintaining the natural environment. Still, our attempts have failed to yield any desired result. Ironically, laws and policies are the most ignored things in Nepal. If the situation was otherwise, Nepal would have succeeded to frustrate the menace of environmental pollution and truly implemented the right to clean environment to every citizen, which is one of the sacrosanct fundamental rights under our constitution.

As per the reports, Kathmandu is one of the most polluted cities of the world. The capital city spots within the top ten polluted cities.  So, are we with the constitutional mandate? Our constitution, under Article 30, guarantees a clean environment to every citizen. It embodies the polluter pays principle, which aims to make the polluter liable for his alleged role in environment pollution. 

Undoubtedly, progress and pollution go together. There can be no end to progress in terms of industrialization, commercialization and globalization, and consequently, no escape from pollution. Still, we cannot turn a deaf ear to the environmental protection measures, as it’s our responsibility to ensure that our development practices meet the needs of the present without compromising the ability of future generations to meet their own needs. This is the basic concept of sustainable development. 

Ignorance of law

Ignorance of fact could be excusable but ignorance of law is always punishable. It’s accepted on all hands that a welfare democracy deserves to implement the laws in letter and spirit. The Constitution of Nepal guarantees the right to clean environment as a fundamental right [Article 30].  The constitution declares various rights associated with the protection of the environment. Specific provisions associated with the environment are the right to live in a clean environment, right to clean water and hygiene, right to food sovereignty, the right of the state to carry out land reforms on agriculture and environment and the right of consumers to have quality foodstuffs and services. Over and above all this, the right to lead a dignified life.

Our Constitution obliges the state to control and prevent any act or omission polluting or likely to pollute the environment. The Supreme Court and High Courts (under Article 133 and 144, respectively) can issue required direction, order or writs for this purpose.

The Constitution confers power to the federal, provincial as well as local governments to adopt and enact policies for protecting the natural environment. The Directive Principles provided in Part-IV of the constitution calls upon the local/ provincial governments to adopt policies for the protection and promotion of the environment [Article 51].

The Environment Protection Act (2019) has been enacted by the government to implement Article 30 of the Constitution. The Act aims to protect and improve the environment and to mitigate the pollution, to enforce the right to clean environment, to grant compensation to victims of environmental pollution and to implement EIA, Environmental Study and Environment Examination reports.   The Act has set heavy fines for non-compliance of law and government policies. Section 35 of the Act envisages that there could be a fine of up to five million at the instance of non-compliance of EIA by a proponent. Similarly, defiance of Initial Environmental Examination would lead to a fine of up to one million.

If these laws are studied between the lines, one could draw a conclusion that Nepal’s green laws are progressive but their implementation is poor.

Heed the message

“The environment is everything that isn’t me,” said Einstein. Atharva Veda says that a pollution-free clean environment keeps all people, birds and animals living happily. In Veda, air, water, earth, sky, sun and trees are considered as deities. In Rigveda, it’s been said that fresh air works as the panacea of all diseases. It directs one not to do any act that lessens or degrades the quality of oxygen. These concepts are recognized by laws, conventions and science of today. Take an example of the Rio Declaration of 1992. Principles 4 and 25 of Rio Declaration say that peace, development and environment are interdependent and indivisible.

Kautilya’s Arthashastra said it was the Dharma of each individual in society to protect nature. Similarly, the Yajna or sacrificial fire is apparently done to worship one or other deity and it ultimately purifies the air. The Samaveda highlights the importance of the Yajna as it helps in keeping away the mosquitoes and other insects. In Padma Purana and Karma Purana, it is mentioned that the trees, like Peepal, Bel, Neem etc are the abode of the God and they are not to be cut.

In Buddhism, the principle of Simplicity preaches for sustainability and the Principle of Ahimsa (Non-violence) preaches for the love for flora and fauna. King Ashoka wanted the non-violence to be the cultural heritage of the people. The Holy Koran declares that everything is created from water. Allah is considered to be the owner of the land and mankind is the trustee, whereas other living creatures are considered to be the beneficiaries.  

The problem of environmental pollution is not a noble concept. It is as old as the emergence of people on the planet. Environment is a polycentric and multifaceted problem affecting human life. We, the human beings, are nature’s best promise. But, we have turned into nature’s worst enemy by adopting all unsustainable development practices. Nepal’s major problem is the state’s weak enforcement but at the same time, our people’s little consciousness towards cleanliness is also one of the big plights.

We, the citizens, could also contribute our bit towards cleanliness by adopting proposal disposal mechanisms to dispose of solid wastes and garbage. The used things, which could not be re-used, like diapers, sanitary pads, and other wastes of the kitchen and daily chores, could be properly disposed of. Our every single effort could help the state to fight against environmental degradation.

Nepal is the land of rites and rituals. The belief and cultural practices followed here show a deep concern for the protection and preservation of the environment.   Our festivals like Chhath too advocate for cleanliness and worship of sun god and waters. We deserve to stand by the messages of our sacred texts and festivals. After all, Nepal is a country of ancient origin with an environmentally-friendly population.   

Undermining court rulings   

Our state has neither been serious towards implementing green laws, nor have they succeeded in observing court rulings.  In Amarnath Jha v Government of Nepal and Others, the Supreme Court of Nepal held that every person shall have an inherent right to live in a pollution-free environment to lead a dignified life [2073BS, Decision Number 10743]. But, are we living in a pollution-free environment? We should develop a conscious approach and strike a balance between environmental protection and development, held by the Supreme Court of Nepal in the landmark case of Advocate Narayan Prasad Devkota v Government of Nepal and Others (2066 BS, Decision Number 8521). The apex court in this case held that bad socio-economic policy of the country is to be blamed for environmental degradation. There appears to be a plethora of court rulings favoring environmental protection but like with the laws, they remain unimplemented.

Keep your legacy

Nepal is a multi-religious country where people belonging to every sect and faith live with co-existence. Our cultural legacy shows that we have never been cruel towards the environment. In fact, environmental protection is the cultural heritage of Nepal. Every religious and cultural work we perform symbolizes environmental protection.

 Chhath, for example, demands cleanliness of waters. The devotees offer prayers to the Sun god by standing in the waters.

In Baisakh, the first month of the year in Nepal’s Bikram Sambat calendar, people in Terai-Madhesh celebrate Jur Shita

Jur Shital festival which also promotes protection of trees and soil. The festival begins with elders sprinkling cool water on the heads of their relatives. The family members spread water on the plants and trees. 

In addition to this, there is a culture of playing the traditional game Kado-Mati (mud-soil) which is similar to mud bath. These cultural practices symbolize conservation of soil, trees and water. Our holy texts, laws and court judgments too show that the country has been serious towards environmentalism.

Way forward

On June 5, World Environment Day (WED) with the theme of “land restoration,” we should evaluate if we have succeeded—or even tried—to acknowledge our cultural heritages, messages of the holy texts and green laws that were passed to preserve and advance the environment.

As a rule of state, environmental pollution is a business of shame in the environment. The environmental pollution also symbolizes that our mechanisms are not operating as per the mandate of law. Eventually, pollution rapes rule of law. Kathmandu’s deteriorating air quality and Nepal’s failure to upkeep sustainable development practices would certainly question our capability to deal with environmental menaces.   

Our legal as well as cultural practices endeavor to regulate the conduct of mankind in such a manner which is conducive to nature and not adverse to nature.  It’s high time for us to realize that all our sacred texts, laws, judgments, conventions and cultural practices show the proximity of mankind with nature. We cannot ignore our laws, judgments, sacred texts and holy messages. After all, it’s a matter of the environment where we breathe and live. Nepal deserves to have a pollution-free society.   

Jivesh Jha is a constitutional and legal expert.

https://thedmnnews.com/world-environment-day-2024-follow-laws-sacred-texts-conventions-and-cultural-practices/ 

International Women’s Day: Implement laws meant to empower women

Jivesh Jha

The Annapurna Express, March 8, 2024 

Constitutionally and politically, women are empowered in the days we live in. In Nepal, the constitution and other prevailing laws are in place to protect and promote the rights of women. The constitutional arrangements ensure one-third representation of women in the legislature, which is a major breakthrough. However, it’s not the end but a means to achieve gender equality.

To argue that countries like Nepal have, exclusively, felt the burn of gender-based discrimination and they have to adopt progressive laws to uproot inequalities would be a futile claim. Developed countries like the United States (US) too have experienced gender inequality.

The American case

In the case of Bradwell v State of Illinois (1872), Justice Bradley of the US Supreme Court held that the natural and proper timidity and delicacy, which belongs to the female sex, evidently makes it unfit for many of the occupations in civic life. The paramount destiny and mission of the women are to fulfill the noble and benign offices of the wife and mother. This is the law of the creator.

In this case, the state of Illinois denied Bradwell, a woman lawyer, an advocate’s license. The US Supreme Court (SC) argued that such a restriction from Illinois was not in contravention to the 14th Amendment to the Constitution. Bradwell was admitted to the Illinois Bar in 1890.

In Hoyt v Florida in 1961, the US SC upheld a law placing a woman on the jury list if she made a special request because as put by Harland, J, “a woman is still regarded as the center of the home and family life.”  

Departing from the previous position, the US SC in the case of Muller v Oregon (1908) was of the view that the woman’s physical structure and the performance of maternal functions place her at a disadvantageous position for subsistence. It is still true that in the struggle for subsistence, she is not an equal competitor with her brother. She will still be where some legislation to protect her seems necessary to secure a real equality or right.

Nevertheless, the instances show that the judicial department in the US has interpreted the laws progressively as well as regressively. In June 2022, in a devastating decision that will reverberate for generations, the US Supreme Court has abandoned its duty to protect fundamental rights and overturned Roe v Wade (1973), ruling there is no constitutional right to abortion. The ruling in Dobbs v Jackson Women’s Health Organization abandons nearly 50 years of precedent and marks the first time in history that the Supreme Court has taken away a fundamental right.

In Roe case, it was held that the specific guarantee of “liberty” in the 14th Amendment of the US Constitution protects individual privacy that includes the right to abortion prior to fetal viability.

Nepal’s case

Women across the world have fought against all types of abuses and become more aware of their rights. These prejudices led the world community to pass gender sensitive domestic as well as international laws. The Convention on the Elimination of All Forms of Discrimination against Women (CEDAW), which was adopted by the United Nations in 1979 and ratified by 189 states on 3 Sept 1981, is a treaty that is essential for assessing the government’s progress in eradicating discrimination. This treaty, which Nepal ratified in 1991, is recognized as a strong international agreement to protect gender equality and lessen violence against women.

Acknowledging CEDAW, the drafters of the 2015 Constitution of Nepal have floated ample provisions to ensure the protection of women’s rights through broad and universal principles of equality and participation. The preamble of the Constitution pledges to end all forms of discrimination based on gender. In a similar vein, the equality clauses and affirmative action clauses of the Constitution seek to ensure adequate representation of women in public life. To be specific, Article 38 provisions that all the rights relating to women shall be the fundamental rights. These rights include equal right to lineage, right to safe motherhood, and right to reproduction. In addition to this, Nepal has set aside 33 percent of seats for women in the legislature.

Article 70 envisages that “while conducting election of President and Vice-president under this Constitution, the election shall be held so as to represent different genders or communities.” Interestingly, a similar arrangement has been made for the election of Mayor and Deputy Mayor of the municipality. In the case of the Speaker and Deputy Speaker of the House of Representative, one of them must be a woman and so is the case with the Chairperson and Vice-chairperson of the National Assembly.  

This arrangement endeavors to press forward gender sensitive laws and policies. The reservation benefits ensured to women are there to supplement the principle of proportional inclusion.

The inclusivity and diversity are the core focus of the 2015 constitution,” argues Prof Bipin Adhikari in his book, Salient Features of the Constitution of Nepal, 2015.

Way forward

The traditional ideas of society, culture and rights have undergone a significant change the world over. While there is still more to be done to protect women’s rights, there has been significant progress toward this end.

Change happens gradually. Nepal’s Constitution gives the government an enhanced role to establish and enact initiatives, programs and regulations that will safeguard and advance the rights of women and children. A beginning in the right direction is having one-third representation of women at legislative spectrum.

In the words of Mahatma Gandhi, “Democracy is something that would give the weak the same chance as the strong.” Nepal’s constitution contains progressive provisions that support the cause of women. But passing fair rules without enforcing them in the letter and spirit would only be cosmetic.  Prof Adhikari in his book, From Exclusion to Inclusion: Crafting a new legal regime in Nepal rightly observes: Nepal’s journey towards inclusion depends, to a great extent, on the quality of democracy and constitutionalism it will achieve on the foundation of its constitution.

Summing up, the mere glorification of the laws and celebration of International Women’s Day (without implementing rules) would be a mockery of democracy.

https://theannapurnaexpress.com/story/47856/