 |
| |
VOL. 03, NO. 13, Nov. 27 2009 (Mangsir 12, 2066)
|
|
Social Exclusion/ Inclusion: South Asian vis-à-vis Western Discourse
By Mohan Das Manandhar
Rojan Bajracharya
Background
“Social Exclusion” – the term by itself originated in France in 1974 - has lineage to the enormous European literatures of 1950’s and 60’s on social division and inequality which emancipate the severity of the poor or disadvantaged members of then European society who lacked in the adequate resources to achieve the acceptable standards of well being and the participation in the customary activities of society. Nevertheless, the social exclusion that exists in the South Asian societies since the traditional past before the discourse of Europe exhibits in some respects quite distinct feature from many other societies of the world.
South Asian Context
The distinctiveness is on account of the stratificatory system of caste and undergoing socio- political practices of religion that prevailed, in one form or the other, in the South Asian societies for centuries which excluded a community as whole from common facilities or benefits. The religion, caste and ethnicity are the prime politically mobilizing factor and the base of social structure in the South Asian region. The religion, caste and ethnicity has influential role in any sort socio- political activities in the region ranging from: anti- colonial movement against British Rule to hot burning Naxalites and Maoist movement of current days; military take- over to separation of federal state. The crosscutting between the religious caste and ethnic communities gave birth to issues of communal identity politics including regional nationalisms and caste and ethnic based parties.
The South Asian politico and socio structure which has great influence of religion, caste and ethnicity has the social exclusion in two lines – Purity/ Impurity and Enslavable/ Non- Enslavable. Through religious angle, there is enslavalary of majority religious group against religious minority group, Indigenous and Tribal. For instance, majority Muslims of Pakistan and Bangladesh dominates the Hindu minorities; Hindu majorities of India and Nepal dominate Muslims and Indigenous minorities. In term caste, Dalits are regarded as impure and enslaved by high caste group as their manual work (viz. blacksmith, barber, plumber and other) are of low status. The contemporary fact of South Asian state and society is it’s adaptation of division of labor on the basis of caste with Dalits being lowest in this hierarchy. Dalits are spread in every country of South Asia. The South Asian counties have legally made caste system void but it has limited in word but not in practices. So, in many instance, South Asian politic has observed the rising of caste based political parties against such discrimination – viz. Bahujana Samajbadi Party, the ruling party of Uttar Pradesh of India, had evolved against Dalit discrimination in India. In term of ethnicity, the minority ethnic groups are enslaved by majority viz. Balochistan province, resided by deprived ethnic group of Pakistan, is discriminated and dominated by Sindh and Punjab provinces with majority ethnic group and there are the issues of Naga and Mizo in northern part of India and Bangladesh. In term of Gender, women are discriminated in term of impurity regardless of caste, ethnic and minority. But the women of low caste and ethnic and minority group face double discrimination of enslave and impurity.
Western Context
In contrast to the religious and caste/ ethnic based politico and socio structure of South Asia, the current western social and political structure is based on liberal ideology. The revolutions of different eras gradually phase out the conservative religious practices in west. The religious confrontation in Christianity in early 16th century gave birth to two diverse schools of thought – Catholic as conservative and Protestant as liberal – with most western countries follow liberal protestant school. The 18th century American and French Revolution dejected the rule under absolute monarchy with feudal privileges for the aristocracy and Catholic clergy. Further, the post 18th century Industrial Revolution era of west adopted competitive capitalist economy discarding religion and caste as political and economic affairs and the raise of 20th century Communism in Eastern Europe adopted the labor/ owner stratification which gradually phase out the division of labor on the basis of caste. These political and social transformations gradually change the west from communal to individualist society. More and more, the individual became the basis of political and social organization in economically advanced countries, the individual’s membership on communal, religious, occupational and family units came to matter much less than his individual right issue. So the major social inclusion/ exclusion discourse of west is focused on issues of individual’s exclusion viz. Disables, Migration, third sex, elderly and others. The concept of social exclusion that had emerged in France in 1970’s and adopted later by the other European countries has focused on the then prevailed European practice of exclusion on individual’s right and its social disadvantages and tension.
Conclusion
Adopting Nobel Literate Amartya Sen’s word, the concept of social exclusion is evolving and will flourish in days to come as it encompass diverse form of exclusionary practices prevailed in the world’s society. Such conceptualization process of social exclusion also implicates the conceptualization of social inclusion as both inclusion and exclusion are two side of the same coin. However, conceptualization process should not undermine many instances of simultaneous existence of exclusion and inclusion as an individual or a group can be excluded in one domain and included in another, for instance, the society can accept inter-caste marriage but reject the membership of social groups.
Beside individualistic perspective, the social exclusion of caste , ethnicity and religion can be seen, more appropriately, as the institution that has been structuring and maintaining for centuries relations of power among different communities, and seeks to legitimize these power relations: (i) through systematically dispensing various mixes of economic and cultural assets/opportunities and deprivations to different communities and (ii) through endowing religious/ideological sanctification of such dispensations. Evolved over centuries, caste and religion sustained communitarian identities of innumerable groups ethnically, culturally and socially distinct from each other and at the same time, held these communities together in the network of local hierarchies. The communities in different local hierarchies were arranged, normatively and uniformly, in an ascriptively unequal macro-system of graded exclusion, which was politically, economically and epistemically dominated by a few, select communities through ages. The hierarchical structures based on a sacrilized system dispensing economic/cultural rewards and punishments, however, did not/could not permanently and fully incorporate or recast the cultural and historical identities of different communities in terms of hierarchical relations. If we were to grasp the special nature of exclusion in the South Asian societies, it is appropriate that the caste and religion is seen in terms of its historical-empirical character: i.e. sacralized power structure—rather than just a hierarchy of statuses—that has been reproducing itself in different contexts and times in the various South Asian societies.
Mr. Manandhar and Mr. Bajracharya are engaged with Social Inclusion Research Fund. The view presented are those of writer’s own and do not reflect that author’s affiliation.
Inclusive Business for Profit & Equitable Development
By Correspondent
 |
| "Panel Member of the Program on Inclusive Business organized by FNCCI, SNV and SIRF" |
Nepal has more than a decade of experience in liberal economy but the country is still confounded on how its market economy is going to encapsulate the diverse social structure persist in the country. Specifically, in the present context of constitution making and state restructuring process, where every ethnic and caste group is demanding for the empowerment and indigenous right, Nepal should spell out the market mechanism and institution to develop inclusive economy. The private sector, main driver of market system, is cognizant of contemporary socio- politico status of country so the approach of inclusive business is gradually evolving. In this regard, the one day workshop on “Inclusive Business: A Business Model in Promoting Social and Economic Inclusion” organized by FNCCI, SNV Nepal and Social Inclusion Research Fund (SIRF) is the step forward on the debate of this contemporary issue. The program dated 12th November 2009 was participated by business communities, government officials, NGO representatives, media and other stakeholders.
In welcome remark to the program, Mr. Kush Kumar Joshi, President of FNCCI, argued that a country cannot attain overall progress if the social progress of country does not complement its economic progress. So business sector, main economic engine of a country, should be socially inclusive and should move forward jointly with low income and deprived group with equal benefit to both. Specifically, he argued that the inclusive business is paramount issues of Nepal as the country has diverse social structure with each caste and ethnic poses generic right on economic affairs. Further, there should be dialogue with private sector on this issue in course of drafting new constitution. He also praised SNV and World Business Council for Sustainable Development (WBCSD) for initiating “ Alliance for Inclusive Business” movement and highlighted on FNCCI’s joint activities with these two institutions.
Mr. Dirk Elsen, Chief Executive of SNV Board of Director, argued for inclusive business to pull out the poor populace and deprived communities from poverty and alerted that these communities are first on the row to be hit by recession – viz. the recent global recession which has negative impact on poor country’s economy via low FDI flow, low trade and low outsourcing of labor. He highlighted on cross countries experiences on Inclusive business. He shared SNV’s initiative in inclusive business in Latin America.
Sanjaya Shah, Inclusive Business Consultant of SNV Nepal, presented on “Market Based Solution for Poverty Reduction”. He informed that more than 4000 million populaces who are at the bottom of wealth pyramid have annual income of less than US$ 1500 per annum and there is a need to develop inclusive business encouraging these populace groups to participate in overall economic affairs. He pinpointed that the low income bracket populace are generally engaged as employee, producers, distributors and consumers and these activities of low populace should be incorporated in value chain mechanism with favorable share in profit.
Willem Bron, Lead Adviser of SNV for Bio-energy in Central America, shared his experience on promoting inclusive business model in Honduras. He highlighted that the small rural nut-pickers were provided technical assistance to improve their productivity with financial scheme of working capital and technological improvement of extraction. The environmental conservation and awareness program and fidelity program were also designed for them. The nut pickers were also equipped on pricing skill and certification of nuts. The new market niche had been developed via strategic alliance with stakeholders so that nut picker could provide diversify vegetable oil of better quality. As the domestic market of country had demand 13 million MT of oil, 64 billion Kw/H of energy and 72 million of activated carbon at viable price, the nut used for oil extraction had great market potential. The SNV initiative linked the nut collected by rural nut-picker with available market opportunity via commercial contract. This results 900 families of nut- picker are directly benefitted with their income increase at 4 US$ per day in pilot phase and there is potential to develop this business initiative in whole north coast of Honduras. He argued that the initiative was fruitful as the program focus on sharing of profitable business with rural populace. Further, the program was based on Public- Private partnership approach and it also favored strategic alliances between key stakeholders which was important for the development of inclusive business. Mr. Bron expected that this initiative will contribute to develop business model for other countries.
Honorable Constitutional Assemble Member, Rajendra Khetan, started his speech with brief highlight on how the socio- politic of country has after 1990 political transformation where Nepali populaces are equipped with more political and economic power. With 2007 political changes, there is gradual transformation in Nepali politic viz. there is high level representation of diverse caste ethnic group in the recently formed constitutional assemble. He praised the fruitful efforts of SNV on market access of apples and GTZ on market access of oranges and honey. He reminded that FNCCI is lobbying for the promotion of small manufactures and in many instance acted as trading agent between small manufacture and urban market so that the small manufactures of rural area had market access. He also informed that FNCCI has made formidable measure to protect the indigenous knowledge and skill of Nepal under the TRIPS agreement of WTO. He stressed for joint cooperation between Constitutional Assemble members, entrepreneurs and other stakeholders on framing inclusive economic system in current constitutional making process.
Mr. Mohan Das Manandhar, Senior Adviser of SIRF, informed about SIRF’s support on social inclusion research of Nepal. He highlighted on exclusion of minority caste and ethnic groups of Nepal from development main stream so they are poor in term of socio economic status. There are also issues of linguistic minorities and cultural assimilation. Specifically, he highlighted that the minorities have limited access to market and their Indigenous knowledge and skill are not tradable in current market structure so they lags from formal source of income. He informed that the SIRF supported studies has accounted on allied Indigenous Knowledge and Skill in Nepal and such skill and knowledge are neither properly documented nor authentically registered. So he stressed that such knowledge should be properly maintained and should be utilized by business community.
 |
| Chief Executive of SNV Board of Deirector, Mr Dirk Elsen, Giving His Speech on Inclusive Business |
Ms. Monisha Rajbhandari, Value Chain Development Adviser of SNV Nepal, shared SNV’s experience on market access of Apple from, Jumal, the remote district of Karnali. She informed that the local cultivators were trained on market access skill so that they were able to sell their product in the urban market. After the initiation of the SNV program in Jumla, she informed, the wastage of apple in Jumla has fallen down significantly. She stressed for further initiative to bring the apples to urban market place which will discourage its import and promote the local production.
In vote of thanks remark, Mr Pradeep Jung Pande, vice- President of FNCCI, highlighted on the relevancy of the program in the current state restructuring and constitutional building process of the country. He stressed for debate on the contemporary issues of inclusive business for the equitable development of country.
Doing business in Nepal is challenging and attracting foreign private investments is almost impossible as the country is in complicated social, political and economic transformation process. However, in this period of change, the business community has great role by pursuing business that is socially inclusive, ecologically sustainable and of course economically profitable. The inclusive business is a sustainable approach that provides equitable opportunities for the corporate houses as well as deprived and poor communities with equitable progress. It placed the deprived and poor communities in the value chain mechanism providing ample opportunities for them in economic activities. Further, the issue of inclusive business is also important in Nepal’s current context of state restructuring and constitutional building because it will address the demand of economic inclusion rose by different caste and ethnic groups. This intellectual interaction workshop is a fruitful insight to the country.
Based on the proceeding of one day seminar titled “Inclusive Business: A Business Model in Promoting Social and Economic Inclusion” organized by FNCCI, SNV Nepal and Social Inclusion Research Fund (SIRF)” on 12 th November 2009.
Our Report Emphasizes Inclusion
BINDA PANDEY
Chairperson of CA’s Committee on Fundamental Rights and Directive Principles BINDA PANDEY claims that her committee has made special inclusionary provisions in its report. The committee was assigned to work in areas of fundamental rights, citizenship, fundamental responsibility, principles of state and its responsibilities. After submitting her report to CA, Pandey spoke to New Spotlight about it. Excerpts:
How much effort did your committee make to ensure inclusive provisions in the report?
We made all out efforts to make our report inclusive. In the past, the constitution just talked about equality and fundamental rights. But we proposed not only equality but stressed on inclusion at all levels as we wrote the report to preempt any kind of discriminatory provisions.
Are you sure this constitution will guarantee social inclusion?
There is no doubt about that. Our report emphasizes inclusion. Unlike in the past, our committee proposes fundamental rights discarding exclusionary politics. There are legal remedies also.
There were similar provisions in the past but there were complaints that they were not implemented. How do you look at this?
There are high expectations among the people. Even in summarizing the people’s opinions, we have made a list of 119 fundamental rights. After taking the opinions of the people and on other bases, the committee has identified 49 rights as fundamental. We included many clauses under social justice. In the 1990 constitution, there were 12 fundamental rights and in the interim constitution there are 20. Now they are 31.
How do you say your draft is a departure from the past?
We have added economic, social and cultural rights in the constitution. We have included a right to protection of victims of justice. The Interim Constitution has just touched on the issues raised by the people. We have elaborated on all of them.
What are other rights?
Education, language and culture were integrated in a single article. We have separate education, language and culture clauses. Similarly, employment and food security were in a single article. Now, they are separated. Along with economic, cultural and social rights, we have added the right to shelter in a separate article.
Are there any provisions against social discrimination?
We have written some provisions which will declare discrimination on the basis of cast and untouchability as illegal. We have suggested separate rights for dalit community. Likewise, analyzing social and family structure, we have added the right related to family.
What other rights have you suggested?
We have also proposed equal distribution of parental property to the son and the daughter. We also proposed equal responsibility of the son and the daughter. We want to change the concept of people that the daughter will leave the house and the son will take the responsibility of taking care of parents. Likewise, we have also added a few more things on social justice rights to address different issues.
Any other proposals?
We proposed inclusive participation and proportional representation in terms of opportunities. Along with this, we have also written a separate article for the communities which were oppressed in the past. We have clearly written the rights for those identified oppressed communities. Under social justice rights, we have recommended separate provisions for women, disabled, indigenous, Madheshi backward areas, class and gender and marginalized communities.
Are fundamental rights going to be mandatory?
To ensure implementation of all articles, we have made mandatory provisions for two years. Only after making laws, people can find the right remedy. We have also included the clause for compensation. We have also held long discussions relating to qualifying the articles. We agreed to recommend compensation, not just ‘in accordance with law,’ but as a genuine compensation.
