Trafficking - on whose doorstep?

"They’re not even property: they’re comm-odities ... You’ve bought them and they have to do what you tell them"

These are the words of a traafficker. He buys under-age girls from other countries and after getting them addicted to drugs he acts as their pimp, selling their bodies and their childhoods in the sex trade for as little as a dollar a day, writes Carita Thomas.

"They’re not even property: they’re commodities ... You’ve bought them and they have to do what you tell them"

These are the words of a trafficker. He buys under-age girls from other countries and after getting them addicted to drugs he acts as their pimp, selling their bodies and their childhoods in the sex trade for as little as a dollar a day.It is a story you could find in any big city, anywhere in the world. And one that a recent US Government study estimates may be the story of between 700,000 and 2 million women and children who are trafficked across borders each year - a figure that does not include the men who are victims of trafficking or those people trafficked within their own countries. In our 21st century society, the continuing exploitation of its most vulnerable members seems hard to imagine.

But these figures and the lost lives behind them cannot be ignored. In the Nepalese context, numbers are uncertain, but a UNICEF report has estimated that almost 12,000 women and children from Nepal have been trafficked to different brothels of India annually.

In 2001, the Center for Legal Research and Resource Development (CeLRRd), a Nepalese NGO working for the prevention of trafficking, completed a survey of communities in 14 of the districts of Nepal that are most affected by the practice. At least 8722 girls and women were reported to be missing. The fate of all these girls is unknown, but there is a high probability that trafficking, or migration leading to trafficking, were key causes for their absence. For the last seven months, I have been working as a student volunteer with CeLRRd on their project against trafficking, learning about the reality of the problem in Nepal. However, it is a reality that exists in my own country, in Britain.

The trafficker quoted above lives in London. He was speaking about the young girls that he "ordered" from deprived areas in South Africa, and who were then "delivered" to him in the UK to work as prostitutes. It is unknown whether British children are being trafficked out of the UK for sexual purposes, but it is certain that the UK is an increasingly frequent destination in this trade, and a transit point for traffickers taking children to be forced into sexual exploitation elsewhere in Europe.

A report by Carron Somerset for the children’s charity, ECPAT UK, explains the current trends. There are two main forms of trafficking of girls and women to the UK. The first is through the use of the asylum system and the Social Services of the British government - mainly involving West African girls, and the second is the coercion or recruitment of primarily Eastern European females, who usually enter the country by legal means. What is common for all of the hundreds of women and girls trafficked into the UK each year is the lack of choice they have in their fate.

Although some may be aware that they will be working in prostitution, many are deceived, and none realize the extent to which they will be indebted, intimidated, exploited and controlled. (Kelly and Regan, 2000, Report for the Police Research Series, Home Office, UK.) And as in Nepal, men and women take advantage of girls from the most disadvantaged backgrounds.

For many of such girls all over the world, the promise of a good job or new start in a foreign place can be a fatal enticement into the trap of the sex trade, or else be the "push" for their families to send away a daughter who is seen as a burden on the home.

This can be the start of what a senior judge of England’s High Court, Peter Singer, has described as an "indefinite term of penal servitude". He states this description of the lives of those trafficked for prostitution is "all too apt for the conditions of bonded slavery to which their predators subject them".

These victims of trafficking are on everyone’s doorstep, and it is the responsibility of us all to ensure their protection and that their exploiters are brought to justice. However, Justice Singer has expressed his concern about "the low level of public awareness of, and the apparent absence of political will" to respond to the problem in the UK. He has given his support for new anti-trafficking recommendations made by ECPAT UK and Anti-Slavery International.

These recommendations call for a better managed migration system and protection of the rights of migrant workers and their families. They ask the Government to meet its targets for development assistance to help combat the social exclusion, poverty and discrimination that can lead to irregular migration. And they restate the need for better measures to protect the victims of trafficking, and improve standards in the detection and prosecution of their traffickers. In the UK, there is an urgent need for legislation to address the problem.

At present, there is no law in Britain on the trafficking of people into, or out of, the country. Although laws exist that can be used to convict those involved in prostitution, the maximum penalties are rarely imposed. And crucially, trafficking itself is yet to be made illegal. Legislation on this issue is expected in 2003. The British government is currently finalizing a European Union agreement that will require members of the EU to adopt a common definition of people trafficking, to criminalise such behaviour, and impose jail terms of at least eight years for the offence. Such regional cooperation is key to fighting a cross-border problem.

This was recognized by SAARC nations during the Eleventh SAARC Summit, held in Kathmandu this January. During the Summit, member states signed conventions on preventing and combating trafficking in women and children, and on the promotion of child welfare in South Asia. In Nepal, this commitment has materialized at national level. A new bill against trafficking was approved by Nepal’s Parliament, at the close of its 21st session.

The bill is a victory in the long campaign to correct the weaknesses in Nepal’s law against trafficking. Among its most progressive provisions are those for the rehabilitation of trafficking victims, and greater sensitivity in the court process, for example, through the introduction of "in camera" or closed court hearings. The law could be a great step forward, but for some, it may not go far enough.

The definition of trafficking is a key area of contention, as is the bill’s criminalization of prostitution. (See, Ram Kumar Kamat in The Rising Nepal, 27 March 2002) It is clear that the campaign for change is not over - but also that its first job should be the successful implementation of the bill that has just been approved. As per the SAARC Declaration, the government should constitute a committee to work for the law’s implementation, to be made up of representatives from the police and NGOs active in the field of trafficking. (The Kathmandu Post, 14 Jan 2002) However, even without such a mechanism, making the law work for the victims of trafficking is up to all sectors.

Three years ago, Christine Beddoe, Coordinator of ECPAT UK, stated: "It is high time that government, non-government organisations and the private sector recognise that they have a responsibility to act collectively as well as individually to combat the forces that push children into the darkness of prostitution and pornography, and the terror of being trafficked across borders."

This is still the need today, and one for all members of society. My time with CeLRRd has shown me the importance and power of "everyday" people in bringing about change. CeLRRd’s programme against trafficking supports communities throughout Nepal to prevent trafficking and other violence against women through vigilance against their occurrence, and work towards a change in the attitudes that can sustain such practices.

This is something everyone can do, and is a responsibility no one can avoid. We all live in societies affected by trafficking.

By advocating against it, and for the rights of those at risk, we can each bring change - one that is felt on our own doorsteps, and by those who may be on the other side of the world.

Nepalese contemporary art

By Gyanendra Bibas

The Nepalese Contemporary Art has successfully established its own identity. Since ancient times the Nepalese Art and craft has been making progress and is able to regulate itself to the present time. Many artists with creative skills have made on effort to raise the status of the Nepalese art.

The Nepalese Contemporary art can be introduced through its use of creative style, medium and technique. In these types of art works the artist usually tries to reflect the Nepalese lifestyle, nature and culture. By excluding the actual sense the artists are ineffect trying to engrave the artistic image in their lives. The peaceful and beautiful Nepal has it’s own significance even though it lags behind other nation's due to the geographical factor and the poor medium of communication.

Apart from nature, the artists choose their subject for their creative work from various temples, religious places and from different castes and culture. For the study of art the artists derive their inspiration from these subjects. The objective and meaningful development of art is based on the expressive emotion and artistic sensation of the artist.

In this programme, through their joint effort the artists not only have been able to successfully present their artistic creation, but also to make amendments and changes.

In the year 2022 B.S. His late Majesty King Birendra established Nepal Association of Fine Arts (NAFA), which was one of the most important events in the field of art. Since it’s inception the Nepal Association of Fine Arts (NAFA) besides organizing art exhibitions has also developed contacts with the foreign artists and other art association these has also been exchange of art exhibitions between Nepal and other countries.

With the progress achieved in the field of art the Nepalese art is being introduced worldwide. Since the last few years the Fine Art Campus has been producing some excellent artists.

We cannot forget the continuous devotion of the artists who have played a great role for the progress of the present Nepalese contemporary art.

The Nepalese art is still progressing even though there are limited numbers of art galleries and art associations.

It’s a matter of sheer pride and honour that there has been personal endeavour, interest and investment in this field of art. Even to this day the Nepal Association of Fine Arts has been giving priority to art activities by organizing art workshops and art exhibitions.

Apart from these regular programmes, the Nepal Association of Fine Art has also started the publication of the art magazines, which can be the source of inspiration and encouragement to the artists. Thus by creating such an environment among the artists one can discover their hidden talent and help them to achieve progress. The joint art exhibition and art workshop held at National and International level holds great importance.

With the change in time the field of Nepalese contemporary art has been making progress.

It is clear that one can feel the presence of Nepalese art in the world art market and competing with other works.

Nepal being a small country and with limited source the Nepalese art has not been able to establish itself on a par with other countries at world art market, but even then Nepalese art has been moving forward.

The significance of Nepalese art is well known not only for its subjective presentation but also for its colour composition and formation of figures. From time to time the well-established art associations have been jointly working towards the development of art and are giving importance to the group sentiments, which encourages for artists further development of abstract and semi abstract art. In Nepal the modern and abstract art was started in the year 2018 B.S. The eminent Nepalese artist Lain Singh Bangdel held an art exhibition on his return to Nepal after receiving his higher education from Paris, the city of art. At this exhibition the presentation of abstract art and the composition of beautiful colours attracted many viewers.

But prior to this exhibition, a well known artist Bhajuman Chitrakar had accompanied the then Prime Minister Jung Bahadur Rana on his visit to Britain and brought back some new style in art which was later adapted by the Nepalese artists.

Thus with continuous experience and study the Nepalese contemporary art has been able to achieve success. With the active participation and devotion of the artists Nepalese contemporary art has been making steady progress.

There has been gradual increase in the use of watercolour, oil, pastel ink and pen as well as in the use of canvas and Nepalese paper. The creative art has a touch of sentiments in its subject and title. The artist has been successful in his aim for expressing himself through the medium of abstract art, thus one can find that the colours on the canvas holds some deep intellectual meaning.

There is no doubt about the fact that the past background of the Nepalese art has contributed to the further development of the present Nepalese contemporary art. The skilled and experienced artist should entirely devote themselves to their creation and thus assist in the progress of the Nepalese art.

Bratabandha

It is believed that he should be educated in the Gurukhul, which is a religious boarding school for young adults. He will beg, from the people present in the function, for veekshyadan (religious offering) which will help him with his daily needs. Relatives laden with fruits, rice and money line up to give him, writes Suvecha Pant

As the month of Chaitra commences, the long session of parties begin and continue right into Baishakh, Jestha and Asar. Aside from the marriages that are common in this spring, the hottest craze in town is the Bratabandha. Young boys are seen dressed as handsomely as grooms and the parties as lavishing as weddings. Presents have to be given despite the relation to the boy and of course special attention paid to ones clothes, make-up and jewellery.

Having attended the functions one might sometimes wonder what all the fuss is about. Parents of today are seen to be high spenders for Bratabandha. They feel that this is a day that they will be able to have power over their sons’ future. However, at a later stage of the sons’ life, due to change in society, they may not be able to control social activities (like his marriage according to their choice). Whatever the case, the religious significance of this custom is very interesting to know.

Traditions of the same sort can be found in many religious groups throughout the world. The Jews celebrate the Barmistswa, where a thirteen-year-old boy is accepted in the society as a man through vows. Clans in Africa perform various tasks once a boy is teen to achieve acceptance as a man into the group. In Nepal, a boy is considered only to be a part of his religion or a Hindu until he undergoes a series of religious duties, namely Bratabandha.

The whole function starts with the declaration of the day for the Bratabandha. This is established by careful calculation by an astrologer according to his chino (birth date and time) at which time the stars and planets are in particular configuration in heaven to be an auspicious day. Like marriage, in the Nepali calendar there are days and times set just for this ritual. Once a date is fixed, the days are filled with vigorous planning. Religious ingredients need to be bought; catering organised, material specific for a bratabandha has to be arranged and at the same time a long list of guests need to be invited. As the day draws near, so does the amount of work eventually piles up resulting in the same chaos that is encountered during a marriage.

The complete religious function lasts for two days. On the first day, early in the morning the function starts with various auspicious activities. The start of the bratabandha is known as purwanga and lasts throughout the morning. The significance of the purwanga is to worship different gods and the deceased forefathers for the success of the Bratabandha. Relatives of the family from both of the parents’ side are invited and lunch is served.

In the evening, close relatives are invited to the latte ceremony. This is when a number of religious tasks are performed. While sitting on his mother’s lap, sacred threads are tied to the hair of the Bratabandha boy by the father. Religious words are chanted by the priest during the ritual. When the thread has been tied, the boy is permitted to go to bed.

The next day is his big day. Food is cooked, religious prayers said and the bratabandha boy is bathed to purify his body. During all this, the jagya (the place where the ceremony will take place) is decorated and all the other necessary items placed for the function. The priest performs different puja and hom (fire ritual) with the bratabandha boy and his father for the blessings of the gods and goddesses during this ceremony. Once the auspicious time arrives, the barber is called and the hair of the boy is shaved. This symbolizes his passing into a jogi (religious hermit).

The boy then sits with his guru (father), both covered by a shawl, the religious mantra, guru mantra (religious verses) is recited by the guru. When this is happening, at least seven Brahmins will be reciting the ved (religious verses). The guru hangs a janai (sacred thread) over his shoulder and right arm. There is a Hindu belief that the guru mantra should not be said aloud to anyone. If a girl happens to know this mantra then she can be adversely affected to the extent of madness.

Once this mantra is said, the boy undergoes a transition from bal ashram (child) to bramahcharya ashram (young bachelor). He will now be a Brahmin. He can now perform shradha (religious rites for deceased forefathers) and give daghbatti (first torch of cremation) for his parents. The boy is also eligible to marriage (although many years later) with which he will undergo a stage transaction from bramahcharya ashram to griham ashram (family life). However, if a boy marries without a bratabandha, then he and his offspring generations will be downgraded by a step in the family hierarchy system. Also, if a boy has not done Bratabandha, his family will not perform sharadha for him when he dies.

After receiving the mantra, the young bachelor will seek farewell from his guru to study in Banaras (holiest city for Hindus). It is believed that he should be educated in the Gurukhul, which is a religious boarding school for young adults. He will beg the people present in the function for veekshyadan (religious offering) which will help him with his daily needs. Relatives laden with fruits, rice and money line up to give him. The people in Gurukhul have to beg for their daily food so since the young boy will find this hard the ritual of veekshadan was originated. After filling his sack, he picks up his belongings and sets off. Before he is able to go however, the boys’ mama (maternal uncles) will stop him. They will then explain to him that by staying at home, he can be educated and he need not go to Gurukhul. Although this is not a relevant scenario today, the significance of the function and the rituals associated with it should not be forgotten.

With this, the bratabandha ends. The festive mood begins and the well-wishers pile in. The whole day is overflowing with the arrival of guests and the atmosphere is filled with happiness. For the young boy, his life has changed tremendously. Sitting alone in the limelight, an immense responsibility in life can be seen in his face depicting the relevance of this custom from Vedic times in our old traditional Nepali culture.

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