Nepal 2012 Mission Update
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Nepal
Lepers receiving treatment for their wounds next to dormitory
In NEPAL, Kathmandu, the READ, leprosy rehabilitation centre has an improved, weather-proof dormitory with 10 beds, financed by MMC. This centre was organized and is operated by people who have suffered from the deforming ravages of leprosy. The beggars on the streets of Kathmandu, themselves deformed by leprosy, are shunned and ignored by society. This centre offers them an opportunity to come and have their wounds treated, receive food, clothing, shelter, human caring and some rehabilitation. MMC is playing an increasing role here. We do need nurses, physiotherapists and educators to come here.
A PROFILE OF THE CHEPANG PEOPLE OF NEPAL
Traditionally the Chepang people’s survival has depended on their skills to harvest the resources available to them in the surrounding forest. In recent years, however, government conservation policies have limited their traditional practices and little guidance has been provided to the people to help them find alternatives to replace their traditional lifestyle. The forests are now managed as Community Forests and Leasehold Forests solving some conservation issues but creating new problems for the Chepang people. The culture, language and their identity has been related to the jungle and land for Centuries. Now, they have neither their own land nor jungle. They are deprived from the right of land use in spite of being based on the land for centuries. The Chepangs have been ranked as the fourth most highly marginalized group in the country by the Nepal Ethnic (Adibasi Janajati) Federation.
Chepang communities can still be found in Dhading, Gorkha, Chitwan,and Makwanpur Districts. The total Chepang popoulation is estimated to be 52,237. Sixty-one percent of Chepang people are said to be suffering from malnutrition. The most deprived are in the remote southern part of Dhading District, primarily villages in Jogimara, Dhusa, Pinda, Gajuri and Mahadevsthan Village Development Committees. The Chepang community in the south of Dhading district has been found the lowest in terms of economic and social status as compared with other poor people in Nepal. The political conflict (1996 – 2006) greatly affected the people of this district in general, and Chepang communities in particular. The Chepang communities in the south are in the lowest educational strata. Access to many Chepang areas is difficult because of the terrain and lack of roads. For many families, access to schools is also difficult. Very few students in this region have passed the government School Leaving Certificate (SLC) examination.
Traditionally the Chepang people’s survival has depended on their skills to harvest the resources available to them in the surrounding forest. In recent years, however, government conservation policies have limited their traditional practices and little guidance has been provided to the people to help them find alternatives to replace their traditional lifestyle. The forests are now managed as Community Forests and Leasehold Forests solving some conservation issues but creating new problems for the Chepang people. The culture, language and their identity has been related to the jungle and land for Centuries. Now, they have neither their own land nor jungle. They are deprived from the right of land use in spite of being based on the land for centuries. The Chepangs have been ranked as the fourth most highly marginalized group in the country by the Nepal Ethnic (Adibasi Janajati) Federation.
Chepang communities can still be found in Dhading, Gorkha, Chitwan,and Makwanpur Districts. The total Chepang popoulation is estimated to be 52,237. Sixty-one percent of Chepang people are said to be suffering from malnutrition. The most deprived are in the remote southern part of Dhading District, primarily villages in Jogimara, Dhusa, Pinda, Gajuri and Mahadevsthan Village Development Committees. The Chepang community in the south of Dhading district has been found the lowest in terms of economic and social status as compared with other poor people in Nepal. The political conflict (1996 – 2006) greatly affected the people of this district in general, and Chepang communities in particular. The Chepang communities in the south are in the lowest educational strata. Access to many Chepang areas is difficult because of the terrain and lack of roads. For many families, access to schools is also difficult. Very few students in this region have passed the government School Leaving Certificate (SLC) examination.
Traditionally the Chepang people’s survival has depended on their skills to harvest the resources available to them in the surrounding forest. In recent years, however, government conservation policies have limited their traditional practices and little guidance has been provided to the people to help them find alternatives to replace their traditional lifestyle. The forests are now managed as Community Forests and Leasehold Forests solving some conservation issues but creating new problems for the Chepang people. The culture, language and their identity has been related to the jungle and land for Centuries. Now, they have neither their own land nor jungle. They are deprived from the right of land use in spite of being based on the land for centuries. The Chepangs have been ranked as the fourth most highly marginalized group in the country by the Nepal Ethnic (Adibasi Janajati) Federation.
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Lack of general knowledge/education and poverty are major problems in Chepang communities. Intervention from outside is needed to improve their condition. In this community the practice of child marriage and polygamy has caused a deteriorating health situation for both children and mothers. Belief in traditional healers like Dhami and Jhankri (Shamans or “witch doctors”) often results in delayed medical attention and untimely deaths. When and “if” families can consult a trained medical person it is often a last resort and too late to save the patient.
Chepang communities in the Mahabharat range (southern part of the district) still depend on forest based produce for their food supply; food such as roots, tubers, fruits (Kandamuls) - Githa, Bhayakur, Bharlang, Chunya, bark of Banjh species, Sisnu, Sag (leaf and flower of Tanki and Koiralo species) are collected as food during the months of April to July. Chepang communities are also involved in hunting of birds and wild life and fishing during this period when their previous season’s field crops are exhausted. Traditionally, Chepang communities were nomadic, practicing Slash/Burn cultivation and then relocating their dwellings elsewhere; but contemporary forest conservation policy and strategy of the government has stopped them using these former practices. This has resulted in a significant food deficit in the households of Chepang communities.
Chepang traditional cultivation and agriculture systems result in soil erosion, landslides, flooding and seasonal devastation. Historically, their society was a nomadic one. This is no longer possible because of higher population in their traditional homelands. Their agricultural practices are no longer sustainable on the land. The opportunity to learn new agricultural skills has not been made available to them.
There is a very low level of education and literacy in the Chepang communities. Local communities lack skill and knowledge to increase production of agriculture, forests, livestock.
Chepang communities practice polygamy and child marriage. They have large families. Cultural expectations and values often result in families over spending (going into debt) for religious rituals despite a high level of unemployment and minimal cash income. There has been no effective support from NGOs in the area leaving the population disadvantaged and marginalized, despite the wealth of natural resources (such as land, water and forests) in the area.
The following is a summary of the major problems existing in this community:
Chepang communities in the Mahabharat range (southern part of the district) still depend on forest based produce for their food supply; food such as roots, tubers, fruits (Kandamuls) - Githa, Bhayakur, Bharlang, Chunya, bark of Banjh species, Sisnu, Sag (leaf and flower of Tanki and Koiralo species) are collected as food during the months of April to July. Chepang communities are also involved in hunting of birds and wild life and fishing during this period when their previous season’s field crops are exhausted. Traditionally, Chepang communities were nomadic, practicing Slash/Burn cultivation and then relocating their dwellings elsewhere; but contemporary forest conservation policy and strategy of the government has stopped them using these former practices. This has resulted in a significant food deficit in the households of Chepang communities.
Chepang traditional cultivation and agriculture systems result in soil erosion, landslides, flooding and seasonal devastation. Historically, their society was a nomadic one. This is no longer possible because of higher population in their traditional homelands. Their agricultural practices are no longer sustainable on the land. The opportunity to learn new agricultural skills has not been made available to them.
There is a very low level of education and literacy in the Chepang communities. Local communities lack skill and knowledge to increase production of agriculture, forests, livestock.
Chepang communities practice polygamy and child marriage. They have large families. Cultural expectations and values often result in families over spending (going into debt) for religious rituals despite a high level of unemployment and minimal cash income. There has been no effective support from NGOs in the area leaving the population disadvantaged and marginalized, despite the wealth of natural resources (such as land, water and forests) in the area.
The following is a summary of the major problems existing in this community:
- Chepangs depend on wild fruits for their food supplements causing nutritional deficits in their diet. Chepang and other disadvantaged communities do not have sustainable food management. Many grains are used to make Chang and Raksi (local alcoholic drinks).
- There is also a lack of knowledge regarding sanitation and minimal health services.
- They believe in traditional medicines and rituals of Dhamis and Jhakris (Shamans).
- Child /mother mortality rates are high – prenatal care and medical care during deliveries are lacking
- Untreated illnesses, seasonal fevers (monsoon season), respiratory illnesses such as pneumonia, and diarrhea/dysentery are leading causes of death in their communities.
Check out our 2010 Health Camp Report
Kanti Children's’ Hospital
At Kanti Childrens’ Hospital (KCH) in Kathmandu, MMC has made a good start in 2009 to develop a close working relationship between KCH and Alberta Childrens’ Hospital (ACH) here in Calgary. Work is progressing on 3 projects.
a) Development of a Blood Services Program for KCH available 24/7 on 365 days of the year.
b) A mentoring program in which ACH physicians and nurses would help their colleagues at KCH to increase their training, knowledge and level of care provided to their patients.
c) Attempting to bring a physician from KCH to ACH for fellowship training in oncology. This requires a great deal of involvement from local volunteers and donors.
These projects are mainly being spearheaded by 2 Board members, Dr. Brian Stewart and Mrs. Elsie James, manager of Nepal Projects.
On going, formal training for an MMC sponsored community health team providing mobile medical care to remote villages of low-cast people far from any towns or cities.
a) Development of a Blood Services Program for KCH available 24/7 on 365 days of the year.
b) A mentoring program in which ACH physicians and nurses would help their colleagues at KCH to increase their training, knowledge and level of care provided to their patients.
c) Attempting to bring a physician from KCH to ACH for fellowship training in oncology. This requires a great deal of involvement from local volunteers and donors.
These projects are mainly being spearheaded by 2 Board members, Dr. Brian Stewart and Mrs. Elsie James, manager of Nepal Projects.
On going, formal training for an MMC sponsored community health team providing mobile medical care to remote villages of low-cast people far from any towns or cities.
