Thursday, August 17, 2006

Community Center Idea: A Few Options


Nepali Community Center

I have not been the one to take the lead on this idea. There was a group of some 50 Nepalis in the city who first talked about it. But the idea never took off. Then this past year Chandra Prakash Sharma has been taking the lead.

I am supportive of the idea at the concept level, but I think we have to do some serious reality check, and we have to do a cost benefit analysis.

We Nepalis have a tendency to think in terms of a physical strucutre. So a community center takes the form of a house, a building. If that were to materialize, you are talking Queens, not Long Island.

Nepalis in the Baltimore-DC area did erect a Pashupati temple somewhere there, but the place is far from the city. I guess costs were a factor. And I gather the place stays mostly deserted. Hundreds of thousands of dollars went into it. Was that the best use of the money?

To build a physical community center in Queens, you are talking a million dollars. That is a lot of money. Can that money be raised? From where? How long will it take? How will you sell the idea? What's the idea?

Right now we have a hard enough time raising $900 a month. And not even the Indian community has in the city what we envision. The Indian community is much larger, much richer.

And say you do erect the building. Then what? Maintenance costs are involved. There will be no income. More money will have to be raised on a monthly basis to run the place. You are looking at hiring people to run the place.

And even if you manage to do all that, an average Nepali in the city works seven days a week, odd hours, long hours, at low paying jobs. That average Nepali will hardly ever visit the place. And so the whole thing might end up a white elephant project.

So I think we have to think in terms of an alternate vision.

Events, Organizations, Websites

April Convention: Creating A Glowing Core
April Convention: Emerging Picture
April Revolution, April Convention

That is why I am so excited about the idea of an annual convention in Queens. This is a private sector effort for a reason. Chandra Prakash and I hope to do it better and cheaper than the so-called non-profit efforts that have been the rage so far in the diaspora. And we hope to do it in a way such that the participating organizations wield a lot of decision making power.

I think we need to organize many more events in the city. There are so many open slots.

There has to be this annual convention every April. There can be a few major events in summer. The Alliance Picnic is a great one. It's in a park. It is potluck. It is free. We have to think in terms of a few block parties. All major festivals have to be celebrated. There have to be many more political and social discussion events. And there have to be many more house parties. There already are. But they tend to be mostly private. If we can do a better job of sharing information, we can make them a little more public.

I am really big on the house party idea. I feel like the house party has to be the core, the basic building block of the idea of a "community center." And people should blog those house parties. Share pictures.

Each organization does it in its own way. But my emphasis is to keep the costs down as much as possible. And to widen the circle of participation.

Less than 2% of the Nepalis in the city are members of this or that organization. That is a serious handicap. That number has to be moved to at least 33. If at least one out of three Nepalis in the city will become members of one or the other organization, we might have covered the entire base.

To that end, existing organizations should expand, and new organizations have to be launched. And there should be a few umbrella organizations.

I am big on the idea of keeping it simple. Hamro Nepal offers free membership for a reason.

There is a major blind spot. No Nepali organization in America has thought in terms of political empowerment of Nepalis right here in America, none has thought in terms of voting rights. Unless that is rectified, Nepalis in general do not feel compelled to join the organizations. They sound too abstract. Talk about the here and now.

And the organizations have tended to be elitist. The white collar, blue collar divide has to be narrowed. This is one place the ethnic organizations can play a major role. You emphasize the cultural bonds.

There is face time, phone time, and screen time. Not every Nepali in the city is online, but most are. Almost all are. Almost everyone has a cellphone. I don't know anyone who does not. And everybody meets in small groups. Most people party once a week, or once every few weeks.

I am a big proponent of using the web to disseminate information. Perhaps at the core of the community center concept should be a megawebsite, and not a physical building. There should be this one place online where all organizations list their events.

Even if the physical building were to materialize long term, the short term stuff has to do with events, organizations and websites. So the talk is not either or.

Do events, blog events. Text, audio, video. It is so easy to do. You can get the basic equipment for less than $100 on eBay. That way you act local, but your impact is global.

Countdown To The April Convention 1
Countdown To The April Convention 2





On The Web

Grass Roots Organizing
Politics and Technology: grassroots organizing
Citizen Works - Tools for Organizing
perfect.co.uk / CivicSpace's 'grass-roots organizing tool kit'
Bell Launches Grassroots Organizing Website | Chris Bell for Texas ...
Advocacy & Organizing Tools | Center for International Media Action
Grassroots Organzing Tips
[PDF] Grassroots Organizing ¬ Building a Green Party Local
Advocacy & Organizing Tools | Center for International Media Action
State Legislative Resources - Advocacy Tools
Organizing Director with NC Conservation Network :: surgenetwork ...
Film as an Organizing Tool
Community Tool Box - Tools
ALRA Grassroots Organizing
Academic Affairs Vice President - Grass Roots Organizing Weekend
The Dean campaign and grassroots organizing
DDN Articles - Re-Wiring the Future of Community Organizing
Grass Roots Organizing - What does GRO stand for? Acronyms and ...
Wisconsin Grassroots Democrats: Democracy for America Organizing Tool

महिला सबैका उपनिवेश

निभा शाह

राज्यव्यवस्थामा स्त्री वा कुनै पनि विद्रोही पक्षलाई बोल्न, तर्क राख्न र प्रश्न उठाउन नदिनु ठूलो हिंसा हो । यस्तो हिंसामा वास्तविक हिंसा जरुरत पर्दैन । सामाजिक वहिष्कार, डर, त्रास र धम्की पर्याप्त हुन्छ । प्राचीनकालदेखि प्रत्यक्ष-अप्रत्यक्ष यातनाको आडमा समाजभित्र मुख्य तीन किसिमको उत्पीडन भइरहेको पाइन्छ । बदलिँदो परिस्थितिअनुसार नयाँ-नयाँ जामा पहिरिएर आउने वर्गीय, जातीय र लिंगीय उत्पीडनको एकमात्र सिकार आधा आकाश हो ।

मध्यकालीन युरोपमा राजा र इसाई पुरोहितहरूको बोलवाला थियो । तत्कालीन अन्यायपूर्ण सामाजिक नियम र राज्य विधानविरुद्ध यदि जनतप्काबाट आवाज उठेमा त्यसको सजाय मृत्युदण्ड हुन्थ्यो । बेला-बेला भइरहने मृत्युदण्डका आयोजक र दर्शक राजा, पुरोहित, शाही खानदान र राजदूत हुन्थे । यिनका अगाडि लाखौं-लाख कथित काफिर आरोपित स्त्री-पुरुषका झुन्डलाई सार्वजनिक अग्नी कुण्डमा जिउँदै जलाएर मारिन्थ्यो । 'काफिर' नामकरण गरिएका पीडितले आयोजकलाई 'हामीलाई किन जलाउने ?' भनी प्रश्न गरेमा उत्तर पाउँथे- 'चुपलाग तिमीहरू पनि मान्छे हौ र ?' मान्छेको अस्तित्वमा स्वीकार्य नभए यी 'काफिर' गरिब वर्गका हुन्थे । गरिब तप्कालाई दिइने यस्तो सजायलाई द्वन्द्वात्मक भाषामा वर्गीय उत्पीडन भनिन्छ ।

नेपालमा केही वर्ष अघिसम्म पनि कैलाली, कञ्चनपुर, बर्दियाका थारू महिला सामूहिक बलात्कारको सिकार भइरहन्थे । कथित मालिक गिरोहद्वारा बलात्कृत यी महिलाले न्याय पाउँदैनथे । जमिन्दारीप्रथाको आडमा 'पीडित आवाज' दबाइन्थ्यो । आफैं झाँक्री आफैं बोक्सी बनेको मालिक इजलासले पीडित पक्षलाई भन्थ्यो- 'तिमीहरू मान्छे हौ र बलात्कृत भयौ ?' खासगरी पश्चिम तराईका थारू महिलाले भोग्ने यस्ता विविध खाले उत्पीडन जातीय उत्पीडन हो । अहिले पनि भिन्न रूपमा थारू महिला बलात्कृत भइरहन्छन् । कमलरीको जिन्दगी तीन बित्ताबाट चार बित्तामा सरेको छैन । उही ढाँकको तीन पातमा अल्झिएको छ ।

चार-पाँच वर्ष अघिसम्म पनि जाजरकोट जिल्लामा कुनै-कुनै गाउँ यस्ता थिए, जहाँ महिलालाई दूध खान दिइँदैनथ्यो । गाईवस्तु चराउन, घाँस काट्न, पस्सो फाल्न मिल्ने । तर दूध खान नमिल्ने ! अनौठो सामन्ती 'देव प्रथा' कायम थियो । जब जनअभियानका कार्यकर्ता त्यहाँ पुगे, तिनले त्यहाँका मुखियालाई सोधे- तपाईंहरू महिलालाई दूध खान किनदिनु हुन्न ? जवाफ थियो- 'महिलाले गोरस -दूध) खाए देवता बिगडन्छ ।' फेरि प्रश्न- किन बिगि्रन्छ ? फेरि जवाफ, 'महिला माइस -मान्छे) हुन् र ?' प्रश्न उत्तरको सिलसिलामा जनअभियानका कार्यकर्ता र मुखियाबीच एउटा समझदारी कायम भयो- 'अबदेखि पुरुषले पनि गाईवस्तु चाहिँ चराउने, दूध भने नखाने ।' यो समझदारी एक सातामै टुट्यो । पुरुषहरूको दबाबमा मुखियाहरूले यो समझदारीलाई यसरी तोडे- 'अबदेखि देवतालाई हामी मनाउँछौं, तर महिला-पुरुष दुवैले 'गोरस' खाने ।'

महिला भएका नाताले मात्र खेप्नुपर्ने यस्ता खाले उत्पीडनलाई लिंगीय उत्पीडन भन्नुपर्छ । यस्ता लिंगीय उत्पीडन दूध प्रथा तोडेरमात्र खारेज हँुदैनन् । अहिले पनि जाजरकोटी महिला 'छाउपडी', 'सुत्केरी', छोरा पाउनुपर्नेजस्ता विविध खाले पुरुषवादी प्रथाबाट पीडित छन् ।

मध्ययुगका शासक वर्गले रैती स्त्री-पुरुष दुवैलाई मान्छे स्वीकार गर्दैन्थ्यो । तर पुरुष आफ्नै सजातीय वर्गको हुनाले कम यातना दिन्थ्यो । उदाहरणका लागि सन् १५६८ मा स्पेनका शासकले नेदरल्यान्डका कथित काफिर जनतालाई मृत्युदण्डको सजाए सुनाए । इतिहासमा बेमिसाल यस उर्दी सजाएमा तीस लाख मान्छे एकै फरमानमा मारिए । कुख्यात त्यस मानवबधमा पुरुषभन्दा महिला संख्या कैयौं गुणा बढी थियो । मात्र महिला हुनुको सजाए बढी यातना झेल्ने आधा आकाश सबैको कोल र घान हुन् । त्यसैले हालसम्म सारपक्षमा उत्पीडक, उत्पीडीत सबै पुरुष वर्गका उपनिवेश हुन् महिला ।

भनिन्छ बाघको अनुहार बिरालोमा देखिन्छ । थारू र जाजरकोटी महिलाको जीवन गाथाले आम-नेपाली महिलाको दसा देखाइरहेछ । यस्ता स्त्री—दसालाई चिर्नै पर्छ । यसका लागि 'महिला विशेषाधिकार ' विषयमा जोड दिन जरुरी छ । एउटा विषयले अर्को विषयलाई असर पारिरहेको हुन्छ । यसै सन्दर्भमा नजिकिँदै गइरहेको 'तीज पर्व' एकोहोरो रूपमा किन मनाउने ? स्त्री-पुरुष दुवैले चुरा पोते किन नलगाउने ? लै बरीको भाकामा अबदेखि तीजपर्व संयुक्तरूपमा मनाउन थालौं । समानुपातिक मुद्दा धर्म संस्कृतिमा पनि जोडिनुपर्छ ।

त्यसै गरी 'घुम्टो प्रथा' 'बुर्का प्रथा' पुरुषतिर तेर्साइदिँदा कसो होला ? समाज विज्ञानअनुसार यस्ता 'प्रथा' पुरुषतिर तेर्साइदिँदा खारेज भएर जान्छ । महिला आकाशमा यस्ता थुप्रै प्रश्न उठ्ने गरेका छन् । सामाजिक, आर्थिक, धार्मिक कुनै पनि क्षेत्रमा स्त्री-पुरुषका लागि भिन्दा-भिन्दै मापदण्डको आचारसंहिता बनाउनु सामाजिक न्याय कदापि हुन सक्दैन ।

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