CHAPTER-1

INTRODUCTION

1.1 BACKGROUND OF STUDY

Family or home is considered to be the safest place for an individual, yet it is that
safest place where many people have to go through the pain of being at danger, damage of
being beaten, danger of being humiliated, danger of feeling helpless and powerless and
sometimes even danger of being killed. However, the ironical part of such kind of danger is
that they are somewhere legalized since it happens inside home, home where people/family
members are protected and that’s why if they are being threatened inside this very home, it
can’t be considered crime for many so called moral character. However, at present gender
base violence is being brought at front. Many socialist and legalist are bringing concern of
such abuse at notice and how it occurs at several forms. Sometimes abuse is physical,
sometimes cultural, sometimes psychological and so on. These abuses cuts across all kinds of
boundaries.

The discrimination against women is one of the UN convention has defined this is
"Discrimination against women implies any distinction, exclusion or restriction made on the
basis of sex which denies woman their human rights and fundamental freedom. Woman
implies any distinction, exclusion or restriction, made on the basis of sex whichdenies women
their human rights and fundamental freedom.

Generally, in Nepalese context violence is prevalent in all caste/ethnic groups, the

gender violence is one of serious social problem which is dominating and obstacles in
women's progress. The UN convention on the elimination of all forms violence against
women 1993.pg no.573 has defined as "women violence means all types of physical, sexual,
mental violated behaviors done against woman". These behaviors included the violence
against woman like battering, sexual exploitation of girls, misbehaviors done to woman due
to dowry, marital rape, cite rectory and other bad socio-culture traditions. But violence does
not limit within these. Again, it defines "the violence based on, gender discrimination as "
any activity based on gender discrimination which result physical, sexual and mental torture
it any one's liberty is neglected by showing fear tourism etc that activity is called gender
violence this violence can be in both public and private places.

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 Violence against women and girls takes several forms. It includes domestic violence,
rape, trafficking of women's and girls, forced prostitution, violence in armed confliction
honor killing, dowry related violence, female genital mutilation and other traditional harmful
practices (Unicef 2001 pg no. 93)

Nepali society (as well as most of the south Asian) upholds the chastity and virginity
of a girl the ultimate prestige and dignity of a family. On the other hand, the victims as is
instilled in them the values of 'suffer in silence', tolerance and non- relation values of being
sky and shameful about voicing victimization, especially sexual exploitation, further silences
a victim into submission.

Violence does not only include beatings, rape or sexual abuse, it is anything which
infringes on the rights of the person to be treated as human beings. That violence which
occurs within the periphery of household is Domestic Violence (Dr.Pradhananga and
Shrestha, 2066:2).

Domestic violence is behaviors - emotional psychological, physical or sexual abuse

that one person in an intimate relationship uses in order to control the other. It takes many
different forms and includes behaviors such as threats, name calling and isolation with
holding of money, actual or threatened physical harm and sexual assault. Most domestic
violence committed against women by their male partners. It also occurs in lesbian and gay
relationship and it is common in teenager dating relationship. In a small number of cases men
are abused byfemale partners. But because 9 to 95 percent of all adult domestic violence
assaults are perpetuated by man against their female partners, their booklet will refer to
victims as female and abuses as male, in any cases, every victim of domestic violence,
whether female or male, gay or heterosexual has the might or legal relief (http://www
domesticviolence.com/whatis.html)

Domestic violence refers to that type of activity in which the woman is exploited,
dominated and controlled within house. The domestic on Ain 2058, Bidhayak section (gha)
defines it as "The domestic violence means the family members to other member. The family
induces husband, wife, mother, son, daughter, wife, father, grandfather, grandmother, brother,
sister etc.

Biologically nature has created two sexes for each and every living being that are
female and males, which have innumerable similarities but very few dissimilarities on the
other hand human baby is only the biological being at birth but society and culture transfer it

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as social in course of time. Science has proved with the evidence that male sex is weak than
female. From the fertilization period, in each and every stage of death is biological higher for
male than female. In pregnancy the male fetus are damaged more than still birth taken places.
The life expectancy of female is higher than male at birth (Bhasin. 2009:17-19)

Historical evidences show that women were less dominated during prehistoric era.
Also, it has been found that during agricultural period women were dominated by male.
Coming out industrial society, past trend got continuity due to division of labor based on sex.
This created innumerable inequalities between men and women (Paudel, 2058:34-37)

Dr. Acharya, 1994:137, women in Nepal have no security of her fertility system.
Social and cultural influences also contribute to spouse abuse because most victims of
intimate violence are women, researchers who analyze social factor contributing to spouse
abuse often focus on the role of women in society. In most societies, economic and social
processes operate directly and indirectly to support a patriarchal social order and family
structure. Patriarchy is associated with the subordination and oppression of women. The
violence is often institutionalized, or formalized in social structures, or for instance in
traditional laws and customs that permit husbands to physically punish their wives.

Bargadahi village is situated in Nayagaun-Municipality of Bardiya, district. Here, basically

indigenous Tharu people lives. As we all know in comparison to other caste Tharu women
enjoy higher level of freedom in every sectors from the ancient time and lesser no. of women
are seen facing domestic violence. According to the growing time violence faced by women
may differs but here the main emphasis is to know what sorts of domestic violence are faced
by the women of Bargadahi village and their knowledge about legal protection.

1.2 Statement of the Problem

Domestic violence is prevalent in each and every community and this study raises the
questions like:

a) Is domestic violence prevalent among women of Bargadahi village and how?

b) How to differentiate the types and causes of domestic violence faced by the women of
Bargadahi village?
c) What is the condition of women’s consciousness about the legal protection and
communitybase organization on domestic violence against women?

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1.3 Objectives of the Study
The prime objective of this research is to demonstrate how domestic violence
prevalent among women of Bargadahi village. Similarly, to figure out the types and causes of
domestic violence and its root causes. Moreover, the study aims at finding the situation of
women’s consciousness about the legal protection and community base organization working
on domestic violence.

1.4 Significance of the Study

This study focuses on domestic violence faced by women’s of Bargadahi village, the
findings will be useful in identifying and reducing the problem related with Tharu women
residing in these areas. Similarly, the students of sociology/anthropology, health, rural studies
and those who are interested in carrying out further study in this area might find this study
useful. This study will also provide valuable information to academic researcher, policy
makers and NGOs/INGOs and social activist. Hence, the study will certainly help the people
in decision making level take necessary measures to implement laws against women’s
violation. So, the important of the studies are coined as:

(a) It will help our government and local level to make any policy related to domestic
violence.
(b) It will drag the attention of the NGOs/INGOs in the survey area to launch program
related to domestic violence.
(c) It will make aware to the local public in the survey area about the violent faced by
women of Bargadahi village.

1.5 Limitation of the Study

Each and every research has its own limitations that determine the purpose of study,
time and cost. So, it has also some limitations of its’ own, which are as follows:

a) The study is limited to Bargadahi village of Nayagaun-Municipality of Bardiya

district.
b) Information has been particularly collected from Bargadahi village, so the
conclusions of this study might not be generalized for whole Tharu community.
c) This study covers only 50 married women ages15-60 years.

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 d) This study is concerned only to understand domestic violence, causes of its, type
and the consequences of domestic violence Bargadahi village of Nayagaun-
Municipaliy of Bardiya district.
1.6 Research Methodology
To make the research paper more comprehensive, appropriate and valuable the
following techniques being applied as mentioned below:

1) Rational of the Site Selection

The reason behind choosing this village because I belong from Bargadahi village and
I find easy to access and also suitable/ appropriate for me. So far is concerned majority of
women are illiterate so finding out the causes of domestic violence is the main intention of
selecting this village. Similarly, women’s development program has not been conducted in
this village, most importantly to survey the condition of women.

2) Research Design
This study has adopted field study method and tools were adopted accordingly. For
atleast 15 days, the report maker has spend her time in the Tharu community of Bargadahi
village herself, studying daily life of the people there. An attempt was made to collect
information about the Tharu women by means of conversations and interviews. While
preparing the report the focus has been on the analysis and interpretation of qualitative data
which has been handled subjectively and the descriptive, explanatory and analytical methods
were used to interpret the data obtained from the primary sources base on domestic violence.

3) Nature and Sources of Data

The study is based on both primary and secondary data. Primary data were collected in
the field study with the help of interview, case study, observation and questionnaires. In the
other hand the secondary data were gathered from library, websites, NGOs/INGOs reports,
journals etc.

4) Universe of Sampling
Bargadahi village of Nayagaun-Municipality has been selected purposively because
majority of women are illiterate and Tharu community are densely populated. No. of
household is 280 and study is limited to 50 households. It studies women belonging from
lower status and basically married. Household were selected base on proportional sampling
method under simple random sampling.

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5) Data Collection Technique
The pertaining questionnaires, interviews were designed to collect the data. The data
were collected by personally interviewing the selected respondents. Thus, to collect authentic
and valid data the above mention techniques has been adopted along with the help of experts
and colleagues.

6) Key Informants Interview

Formal interviews were taken with some key informants using semi-structured and
unstructured questionnaire. The key informants were from the Bargadahi village.

7) Case Study
Present study is intended to find out the prevalence of domestic violence against
women in Nayagaun-Municipality of Bargadahi village. Here, the victims personal feelings
and their suffering is expressed analyzing the real scenario of domestic violence faced by
women of Bargadahi village.

8) Observation
Observation is applied to make the report paper more authentic and appropriate. As
researcher mentioned earlier that the present study is base on qualitative research design and
here the researcher through observation method, the causes and types of domestic violence
has identified. The root causes of physical, psychological and mental violence can be
observed only through directly participating in the study area.

9) Questionnaire
Semi-structured questionnaire is used to gather the information from the victim of
domestic violence. The questionnaire also contained the question regarding their opinion on
domestic violence. Furthermore, it also covers physical, metal and psychological violence
against Tharu women of Bargadahi village.

10) Data Presentation and Analysis

The collected information/data were presented in different forms such as, frequency,
distribution, percentage and through figures. Finally, the data were analyzed to withdraw
findings, summary and conclusion.

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1.7 Organization of Study

Generally, on the course of research, study is accompanied by dividing into five

chapters. The different chapters are organized as follows:

a) Chapter-1: It holds the background of the study, statement of the problem, objectives
of the study, significance of the study, limitation of study, research methodology and
the organization of study.
b) Chapter-2: It deals with the conceptual framework. from various books, articles,
journals and by analyzing historical context of Nepal.
c) Chapter-3:. It deals with introduction of location, water resources, ethnic introduction,
Tharu women, settlement and housing, festivals
d) Chapter-4:. It deals with the data analysis and interpretation, types and causes of
domestic violence and knowledge about domestic violence against women.
e) Chapter-5: It leads to the summary of findings and conclusions of the whole study. It
also includes recommendations for the further area of study on the basis of the
findings

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 CHAPTER-2

CONCEPTUAL FRAMEWORK

2.1 Historical Background

Around the world, the violence against women occurs in the different forms and
degrees. Violence not only harms women physically, it also leaves deep psychological
impacts on both the victim and their family. According to UNICEF (2003), there are six
kinds of violence against women and member into prostitution, neglect by family members,
feticide or dowry demand, wife abuse. UNICEF 2003 shows that south Asia is often referred
to as the most gender insensitive region in the world. Girls in south Asia have lower social
status and less value than boys who are performed and invested upon (Hamal 2004:11).

Globally, the victims of domestic violence are overwhelmingly women, and women
tend to experience more severe forms of violence. Experts agree that domestic violence is a
widespread problem. However, it actual extend is difficult to measure, revenuers believe that
the extend of violence between intimate partners is higher than reports indicates data based
on official documents, such as police or hospital records, tend to underestimate the extent of
violence because many instances of abuse are never reported. Surveys of individual generally
produced higher estimates of violence the official records, but they are also assumed to
underestimate the actual extent of the domestic violence. For all variety of reasons,
respondents may fail to report violence that occurs with intimate
partners(httpa://www.encarta/msn.com/....)

Sexual violence against woman and girls has been seen throughout the world. A man
at some point in his life physically or sexually abuses one out of every five women in the
world. (UNICEF 2003:227). In every 90 seconds women is raped in south Africa. The
prevalence of child sexual abuses in Nicaragua of child sexual abuse for Costa Rica- Spain,
Switzerland (Geneva), Norway(OSLO) and Canada are 45,37,23,18 and 17 percent
respectively.

Violence against women and girls includes physical, sexual, psychological and
economic abuse. It is often known as genderbase violence because it involves in part from
women subordinate status in society. Violence against women is the most pervasive yet least
recognized human rights abuse in the world. It also is a profound health problem sapping
their self-esteem (Ojha, 2004:4-5)

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 Domestic violence is predominant in all race, castes, religious groups and ages in
most south Asian countries which has affected the life of women and the society as a whole.
On the otherhands it has been found that this violence is farther enhanced by culture of the
society, politics, religious beliefs and existing Hindu value system. Violence against women,
like all other historical phenomenon of violence, has to be seen in the socio-economic and
political context of power relations. It is produced within class, caste and patriarchal social
relations in which male power dominates. A narrow view of domestic violence does not go
beyond an act of illegal, criminal use of physical force. But ‘violence” includes exploitation,
discrimination, upholding of unequal economic and social structures, the creation of an
atmosphere of terror, threat or reprisal and all forms of religion- cultural and political
violence. While violence against women is part of general violence inherent in all social
structure of class, caste, ethnicity etc and in the way the state control people, the specificity of
violence against women underlies aspects of structural violence and forms of control and
coercion exercised through a hierarchical and patriarchal gender relationship in the family
and society.

Domestic violence is a universal problem. It cut across all social classes, cates,
ethnic groups, religious groups and all nationalities. According to the literature main causes
of domestic violence are alcohol, illiteracy, lack of education, economic condition, lack of
awareness.

2.2 Nepalese Context

Domestic violence is a widespread problem in Nepal. Culturally, economic and
religious factors reinforce male dominance and female subservience to thoroughly that
neither the domestic violence nor the failure to complain about it are usual. In the opinion of
several women’s human right advocates, psychological abuse is more pervasive than purely
physical abuse. In Nepal, violence against women frequently takes the form of verbal
harassment and emotional abuse in addition to physical violence.

The legal system fails to protect battered women in Nepal. The government doesn’t
prosecute domestic assault unless the violence rises to the level of attempted murder or
murder. The National Code, called the Muluki Ain, prohibits murder, attempted and physical
assault. The State Cases Act defines all crimes for which the state is the prosecuting party;
murder and attempted murder are included in this definition. Physical assault, known as
kutpit, is not included in this category; thus state prosecutors don’t prosecute these cases.

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 Every sector of civil society in Nepal responds to domestic violence by encouraging
compromise. Family members, village elders and even women’s advocates and lawyers
retained to represent victims work to reconcile the victims of domestic abuse with their
abusers. This pressure is reconcile is due in part to the pervasive view that there is no place
for a women to live outside her family; a women is completely dependent on her husband for
food, clothing and shelter for herself and her children.

The Nepali legal system don’t provide an effective remedy to women subjected to
domestic violence. Civil law provides for the material support of abused women by partition
of the husband’s property. Delays in the Nepalese legal system, however, often effectively
deny women their right to partition. Divorce is extremely uncommon and provides very
limited, financial security. Civil law and the state’s administration of the property laws thus
reinforce dependency.

Despite the efforts of several non-governmental organization and a few people

authorities to change law and policy in Nepal, the Nepalese government continues to condone
domestic violence by:

1) Failing to enact a law to probihit domestic violence

2) Failing to accord women property rights necessary to support themselves and their
children
3) Failing to develop and implement government policies for public education and social
services targeted at domestic violence.

Nepalese society is male dominated. Man is usually a head of a family. He is the

decision maker whereas women are seen as an object/tool to give birth of child. They have
got almost no ownership in other properties. Most of they are illiterate and take agricultural
occupation. They are always kept busy in household works and less exposed for their
education except in few high-class groups. Especially in some tribal group women condition
is too worse where they are being misbehaved, they are forced for early child marriage. Even
in some cases it has been found of thrashing women by blaming her as a witch women
employment rate is very them work in agriculture field. Their health condition is poor. Their
life is very hard and living in a pitiable condition.

There are so many research conducted in different subject and parts of our country.
Many sociologists and anthropologists have done a lot of researches in the hill or mountain

10
region. Because of hot, dusty and unhealthy environment of the Terai, researchers don't often
go there. So, very few researches has been conducted and there is a lack of research about the
indigenous Tharus especially on different aspects or the women issues.

Tharu the second largest oldest indigenous groups of Nepal or cultivators of Terai
region is one of the backward ethnic groups of Nepal. Focusing on indigenous women Tharu
women are limited to household and agricultural sectors because of their illiteracy, poverty
and unconsciousness. Thus, lack of job opportunities, lack of family planning practices, lack
of women's education and awareness and liberty and the leading causes of domestic violence.
On top of these problems men tend to entertain themselves with alcohol.

CHAPTER-III

INTRODUCTION OF STUDY AREA

3.1 Introduction of Bardiya District

Bardiya district lies in the mid-western Terai region of Nepal.It covers an area of
2025 square kilometers and lies west of Bankedistrict, south of Surkhet district, east of
Kailali district.Bardiya is named based on Tharu language which literally means “male cattle
harden”.With both plain Terai areas to Siwalik hill range with the elevation from 138m to
1278m, which falls under mid-western development region of Nepal. It is over 968 sq.km. so
about 60% of the district is covered by forests where 43% of its land were covered by
Bardiya National Park Bardiay district is partitiated by two main rivers Karnali and
Bheri.Karnali is Nepal’s longest river and Bheri falls from hill to plainstanding as the major
water resources especially used for the irrigation purpose. Total population of Bardiya district
is 3,82,649 among which 1,92,655 is male and 1,89,994 is female.Bardiya has experienced
heterogeneity ethnic composition. Out of total population of Bardiya52.61% (2,01,276) of
Tharu people lives in Bardiya carrying largest indigenous groups residing in Bardiya
(CBs,2002). Before eradication of Malariyanobody used to dare to come in Terai region, only
Tharu people could survive in lowlands so, Terai was the homeland of indigenous people
Tharu.But after eradication of Malariya in 1960s supported by WHO, people from mountain,
hills and from India started migrating to Terai lowlands. The district headquarters Gulariya

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lies on the Babai river and most people living in this district are farmers. Total 62.26%
population depends on agriculture and 31.74% in non-agriculture (District profile
Bardiya,2008).

The majority of Tharu people lives in Terai region. Their main occupation is agriculture.
Tharus are considered as the one who made Nepal’s Terai land fertile and appropriate for
cultivation or protector/pillar of lowlands. Indigenous Tharu people proudly call themselves
as the true sons of the soil of Terai region. Due to migration of non-Tharu group from hills,
mountains and from neighboring country India, new generation of Tharu community seems
to be exchanging and learning different cultures.

3.2 Introduction of Bargadahi Village

Bargadahi is small village located nearNayagaun VDC ward no.4.Nayagaun is a town
and market place in Rajapur Municipality in Bardiya district in the Bheri zone of south-
western Nepal. The total population of Nayagaun VDC is 5,783 comprising male 2777 and
female 3006 and had 1032 houses in the town.Rajapur is the local market nearer to Bargadahi
village. Comparable to other village Bargadahi village is more developed and people here are
educated. No. of literacy rate is higher than neighboring village. Villagers of this village
basically resides on agriculture and animal husbandry as means to sustain their life. There is
one High school, one English medium boarding school and one health post available in this
village. The village is unique for its distribution of population and the life style that one can
see here.

3.3 Water Resources

People of Nayagaun- VDC basically resides on Hand pump/tube well, tap/piped
water,Kuwa, spout water, river, stream as the source of water. In the past their main source of
water resources were ponds, inns, rivers but along with the modernization and advancement
they started using modern tools to fetch water.

3.4 Ethnic Introduction (Tharu)

The Tharu are the indigenous people residing in twenty-two districts of the Terai and
the inner Terai stretching from Mechi in the east and Mahakali in the west. The province
stretching from Mechi to Mahakali, also called the Tharuhut Chettra (Tharuhut region) is
considered to be the place of origin of the Tharu people.Baburam Acharya and Yogi Narahari
writes the word ‘Tharu’ is derieved from the Sanskrit word Snanu. Another scholars Tulasi

12
Diwas opines that the Tharu have their roots in Mongal calledSwayambhu Manu, one of
whose descendants Thangdawa had three sons, Thirupka being the youngest one. In course of
time, Thirupkapa’s descendants were called Tharu. In the Magar language ‘Thara’ indicates a
plain land. The people who live in Thara are recognized as Tharus.

According to Subodh Kumar Singh in his book “The Great Sons of the Tharu:
Sakyamuni Buddha and Emperor Ashoka, “The word Tharu comes from Sthabir in Sanskrit,
meaning monk or the Buddha,” Singh says. “The Tharus are therefore the Buddha’s people.
The book quotes Indian scholar Gauri Shankar Dubedi, who says after the Buddha attained
enlightenment, he returned to his homeland when people flocked to him to become monks.
But to assure that society would not collapse, some were told to stay back and became known
as Tharus.

Regarding the origin of Tharu tribe scholars have not reached a common ground.
Some of them believe that they are the descendants of “Rajput”, a clan of “Rajput” family.
Some of others argue that they are the aboriginal of Terai. There is another explanation which
claims the Tharu to be the descendants of ‘Shakya’ dynasty of Kapilvastu. Rajesh, Gautam
and Thapa put forth, “It is a great possibility that theses Shakya’s are none other than the
ancestors of today’s Tharu people because of the fact that they are still occupying the gens
founded as the domain of Shakya of old and they do not desire to leave the northern Terai and
inner Madesh areas” (326).

In the same vein Subodh Kumar Singh in his book The Great Son of Tharus: Shakyamuni
Buddha and Ashoka the Great puts, “The Tharus were the landlords and rulers of Terai since
the time of Buddha and it would be no surprise if they still consider themselves to be
Kshetriyas of the ancient world” (4).

Some scholars regard the Tharus as the descendants of the Buddha and they consider the
Mongols who inhabited the land stretching from the Himalayas to basinsof the rivers Ganga
and Yamuna in India (Dahit:2062:4-9). They state that the Tharus had established
Sukauragadh as their capital and ruled Dang Valley for a long time. Some researchers have
come up with the name list of Dangisaran, including other Tharu leaders and Thakuri Kings
(Subedi:105).

The Tharu lived more or less independently until the 1950s, the region was covered by thick
malarial jungle that kept outsiders from visiting Terai region.Genetic resistance to malaria
suggests that Tharu were already living in the Terai before Indo- Europeans arrived. Only

13
people who could survive were indigenous Tharubut after the eradication of Malariya people
from India, Pahad and hill castes started moving to the Terai. People from different places
started migrating to lowlands and people who were in power snatched indigenous Tharu’s
land and majority of Tharu landlords were forced to become Kamaiyas and bonded labourers
or lost control of their traditional holdings (UNDP). Though this practice outlawed in 1962,
1990, 2000 and 2002 respectively the practice still exists in small pockets. Where it has been
eliminated extreme poverty still continues to plague the Tharu (UNDP 2008). Current
estimates conclude that 48 percent of Tharu live under poverty line and that of 54 percent are
illiterate. These numbers confirm that the Tharu have higher poverty statistics and higher
illiteracy rates than national Nepali numbers (CNAS Journal 2009:224).

According to Central Bureau of statistics (CBS) 2001, the demographic status of Tharus is
1,533,879, which is 6.75 percent of total population. However, Tharus are interrogating the
credibility of the Census Report of 2001 and claiming that they are more than 3.5 million.
There are several endogamous sub-groups of Tharu that are scattered over most the Terai.
The Tharus are simple, honest, calm and peaceful in nature and never hanker to indulge on
forgery, fraud and feud. The Tharus have their own mother language and speak their
language all over Nepal.The Tharus use their own language in communicating process. They
use their language in all activities perfomed in their communities. Even they use the Tharu
language with the people of other communities who can understand the Tharu language. So,
the Tharu language is massively used in the community.

They have their own culture, costume, rites distinct from other caste. The main occupation of
Tharu is agriculture, they are the actual farmers who engaged in field, pasture, fishing and
taming cattle.Tharus are strong physically and because of their strong physical structure they
perform strong physical works i.e ploughing, digging, collecting firewood from the forests.
They retain their income, livelihood from their subsistence farming. Mostly, they spend their
time in cultivating land, harvesting their crops. They are the cultivators of the fertile land
Terai. Tharu’s have deep affiliation with rivers, forests and land. They love fishing in the
pond or river with the help of Tapi, Helka, Cheudi and Jal by both male and female. Being
non-vegetarian, Tharu people consume Machhi, Sura, Masuwa, Gangta, Sutahi and alcohol.
They can’t stand eating wild mushrooms like Bamti, Phutki, Khitreya which they collect
from forests etc.

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Tharu gods are believed to have the ability to heal the diseases and sickness. According to
traditional legends, gods are given a ‘Bhakal’, a promise of something, on condition that the
sickness is cured, in an event of misfortune, plagues and horror dreams. Tharu approach
shamans as doctors, known as “Guruwa”. Such Shamans use Buddhists medicine to cure
illness. Tharu worship nature as gods and various animals in the form of god such as
elephant, snake, cow, horse, frog, crow etc.Tharus are culturally gifted people and throughout
the year they celebrate different festivals, ceremonies and rituals.

3.5 Tharu Women

Tharu women adorn with varieties of ornaments and jewelries and wear Choliya,
Lehenga, Blouse basically handmade clothes made by themselves. According to Malla:
(2007), the status of Tharu women is higher than their counter part of Hindu women. They
are freer in their society. Due to the bride price marriage system and exchange marriage
system women are highly valuable. Because of poverty, illiteracy and agricultural occupation
of Tharu, women’s employment possibilities are limited to household, field and domestic
servant (Kamlari) of rich people (Bhatta 2007:26).

In 1941, D.N.Majumadar used the term matriarchy to refer to the Tharu people. He wrote,
‘The dominance of women, their rights to property, their maltreatment of their husband, their
active role in fishing, the chase and business negotiations, all these reproduce conditions of
matriarchal society.’ ‘TheKhasas, with whom Tharus have interactions, also show the vestige
of strong, powerful women. So, it is possible that in the Terai and the Himalayan region,
among the aboriginal Tharus, a society in which women exerted in the past, which has
profoundly influenced the cultural pattern of Khasas as well as Tharus’.

S.K. Srivastava has explained: ‘Even today (1958) the position of Tharu women is not that of
the family drudge as one may find in some lowly societies. They have considerable freedom
and wield great influence in the domestic sphere. The majority of women in the crowded
markets and fairs do all the marketing and move about freely, while their husbands only assist
them in bringing the articles home purchased by their wives’.

It is important to note that Tharu women enjoy greater socio-economic rights and gender
freedom, which is the product of the tribal social system, governing their lives and day-to-
day. Men have a great respect for all women, even in some of the families which no longer
follow the joint family system, which was popular until recently. Tharu women wield power

15
in the family set up, as permission of the mother, the wife or some other active woman of the
family is compulsory for economic, social, religious, cultural and all other activities. Tharu
women are hardworking and actively assist their men in agricultural and other outside work.
But interestingly, they are, by far, the best caregivers in the family. In short, they play an
important role both in and outside the family, making a significant contribution to the cultural
and socio-economic activities of the community. Tharu women kept their houses clean and
decorated.

Though the Tharu women, like the women from other ethnic groups are
marginalized, exploited and have fallen prey to domestic violence, they are bold and
courageous. The Tharu young girl are comparatively more active whose role is more
demanding in cultural functions. They actively participate in the cultural dances like dasya
dance that lasts for a month. They often organize the picnic called Churki to strengthen the
communal harmony. Thus the young girls seems very active. Not much difference exists
between married and unmarried women in this community, even the unmarried women like
the married ones, put on bangles, tika and pote.

3.6 Settlements and Housing

The Tharus are famous for their neat and clean houses. This days, houses of different
shapes and sizes are found in the Tharu community. Earlier there used to be only traditional
houses-big and long thatched ones-where as many as 120 members could live in a joint
family.The typical Tharu house is built by using dry grass known as khar, soil, bamboo or
other bush products plastered over with a mixture of clay, cow dung and paddy husk.The
shape of traditional houses is single storied, rectangular. Each house has a spacious yard,
which is mostly used for drying the food crops and at one of the corners of the house lies a
dunghill. Nowadays, modern houses most of which are two-floors, in their community are
constructed made of brick and roofs are made of tile and zinc.

The Tharu settlements of Bargadahi village comprise of three main toles: Tarnapurwa,
Biskapurwa and Mailapurwa.The houses in the new settlement are scattered, whereas in the
old settlement they stand in clusters. Several small trails run through and around settlement.
They have a common altar also calledDeuthanwa where the shrines of their goddesses are
established. Here they worship five pandavas, churiniya, horse, elephant, nature and others.

16
3.7 Festivals and Feasts
Indigenous Tharu celebrate different festivals throughout the year. The main festivals
of Tharu are Maghi, Dasya, Astamki, Atwari etc. For the feasts Churki, Hardawa,
Gharuryaetc are celebrated.

a) Maghi: ‘Maghi’ is celebrated in the month of Magh or mid of January. It is one of the
biggest and most important festivals of Tharu. Tharus of Kailali, Kanchanpur, Banke,
Bardiya and Dang celebrate Maghi as the New Year and of mutual understanding and
tolerance. Magh comes with an opening of new festivals and ceremonies.The first day
of Magh (just one day before beginning of Magh month) is called “Jita Marna Din”,
on that auspicious day they manage meats for the entire village by cutting pigs,
boars,ducks, sheep, hen and go for fishing.
Traditionally, Tharus make plans for the entire year during Maghi. During the
festival, Bhalmansa (judge giving justice), Guruwa (a person responsible for treating
people), and Chirakkya (guard of the village) is selected. Likewise, each family of the
village divides responsibility of each members of the family. Moreover, while
carrying out responsibilities, if any member of the family makes a mistake, the case is
discussed during this festival.
b) Dasya (Dashain):
Dasya (Dashain) is another important festival of indigenous Tharu falls in the
monthof Ashwin/Kartik. It is celebrated by slaying a pig, goat, chicken etc. It begins
from Dutiya (Ghatasthapana), on this auspicious day Tharu people sow seeds of
maize and wheat on the Dhakiya or basket inside the dark room called Dhiurar where
the family deities are kept and ends in Vijaya Dashami.Very few similarities are
found between the Dasya of Tharu and Dashain of Hindu. Except the day, patterns of
celebrating and worshipping deities are different. On this special occasion Tharu
consume Dhikri, fish, alcohol and most importantly they worship their ancestors,
Maiya, elephant, horse, over all nature etc

c) Astimki (Krishna Janmastami): Astimki (Krishna Janmastami) is also one of the

major festival of Tharu community. In this festival Tharu women take fast and
worship Lord Krishna. They make pictures of Kishna on their walls of the meeting

17
 room or in Dehari. They call it astamivittechitra (astami wall painting). At night
women, at the worshipping place sing religious songs in praise of Lord Krishna.

d) Atwari/ Barka Atwari:

Barka Atwari (Big Sunday) is so named for as it is performed on an Atwar (Sunday).

Atwari is celebrated in the last week of Sunday in the month of Bhadra. These day
male members of the family take fast for a day worshipping Panch Pandav the
Mahabharata legend especially Bhim the great. On this auspicious occasion male
members prepare varieties of tasty food for god and for their married sisters. Male
members set aside some portion of their food for their sisters while breaking the fast
as token of love, care and respect. Such token of love, respect and care is considered
as Agrasan in Tharu language.

e) Feasts:
Hardawa is one of feasts. Itis launched after finishing planting paddy. On this
occasion they kill pigs, goat, sheep, go for fishing etc. They invite their relatives,
village people and their near and dear ones to celebrate this happy moments. Churki is
also small gathering organized by group of teenagers or people of any ages, for fun,
entertainment or sometimes after completion of works

3.8 Population:
In Bragadahi village (a small village lies in Nayagaun-Municipality), the total
populations of Tharus are

Table No. 2: Tharu Population in Bargadahi Village

S.N Ward No. No. of HH Female Male Total

1 1 87 260 274 534

2 2 18 45 35 80

3 3 117 335 307 642

4 4 60 153 170 323

5 5 85 213 209 422

18
 6 6 4 10 8 18

7 7 22 70 75 145

8 8 16 35 49 84

9 9 19 45 60 105

Total 428 1166 1187 2353

Source: Field Study, 2018

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 CHAPTER-IV

Data Interpretation and Analysis

4.1 Age Compositions of Respondents

It has been assumed that with the age women’s status in household increases.
Therefore, it is important to see age composition of the respondents. Since, lifetime
experience of violence may be higher of old women compared to younger one.

Table No.3: Distribution of interviewed women (respondents) by Age Group

S.N Age Group Frequency (No. of Respondents) Percentage

1 <20 7 14

2 20-29 10 20

3 30-39 20 40

4 40-49 10 20

5 50+ 3 6

Total 50 100

From the table no.3, it is clear to see that highest proportion of women (i.e 40%) come from
30-39 years followed by 20-29 years (20%). About 14% come from younger age i.e under 20
and less than 6% from older age group i.e 50 years and above.

4.2 Marital Status

When it comes to gender base violence it is prevalent among all women irrespective of their
marital status. However, violence related to immediate male partners i.e husband and in-laws
(mother in laws, sister in laws, father in laws) is viewed to be more to married women

Table No. 4: Distribution of Interviewed Women by Marital Status

S.N Marital Status Frequency Percentage

1 Unmarried 17 34
2 Married 26 52

20
 3 Widow 2 4
4 Other 5 10

Table no. 4 presents distribution of the 50 interviewed women by their marital status in
Banjaria VDC (ward no.3). From the table it is clear that the survey interviewed married
women, 34% unmarried adolescent girls and 7% widow.

Table No. 5: Respondents by Types of Marriage

S.N Type of Marriage No. of Respondents Percentage

1 Arrange marriage 35 70
2 Love marriage 10 20
3 Inter-cast marriage 5 10
Total 50 100

Source: Field Study, 2018

Presented by sample size a total,70% respondents had arranged marriage, 20% had love
marriage and 10% had intercast marriage.

4.3 Type of Family/ Family Composition

It is found that in the study area (Tharu community) of Nayagaun Municipality, ward
no.4, there are mostly nuclear families i.e 80% and joint family only 20% this figure is shown
by table no. 4. It might be due to younger and educated couple’s migration to the city for the
search of job and study and older couple left in the village/house.

Table No. 6: Respondents by Type of Family

S.N. Type of Family No. of Respondents Percentage

1 Nuclear Family 40 80
2 Joint Family 10 20
Total 50 100
Source Field Study, 2018

The above table explains that 80% respondents live in nuclear family 20% respondents live
in joint family. All these type of family women were suffered from domestic violence.

21
The field study shows that behind this might be the superiority complex of male in nuclear
family than other family. So, mostly physical violence occurs in nuclear family but
psychological torture in joint family. Actually both are domestic violence.

4.4 Education Status of Respondents

Ability to read and write and is able ot read and write sources of literacy/education
and if learnt from formal schooling than grade completed was asked to women and girls
interviewed. About 60% of the 100 women and adolescent girls reported they could read and
write and categorized as literate and the rest 40% were found to be illiterate.

Table No.7: Education Status of Respondents

S.N Literacy Status Frequency Percentage

1 Literate 30 60
2 Illiterate 20 40
Total 50 100
Source: Field Study, 2018

The above table shows that majority of the respondents are literate i.e 60% and minority of
the respondents are illiterate i.e 40%.

Still there are discrimination in education between daughter and son. To create this situation,
various factors are seemed; responsible like negligence in daughter’s education, culture and
religious tradition, rituals etc. Families tend to train girls more in agriculture skills and
household chores in order to equip them to be good housewife rather than formal education.
Due to low education it is difficult for females to compete with male in every sectori and also
they are not actively involved at development works.

4.5 Occupation Status of Respondents

Occupation is one of the most important factors, which affects the socio-economic
status of women. Low socio-economic status of women also cause of domestic violence
against women.

22
In the study area most of the Tharu women have agricultural occupation. The second
occupation of respondents is daily wages labor and the least of the respondents have small
business services. Mostly the women are engaged in agriculture and household.

Table No. 8: Sampled Respondents by Occupation

S.N. Occuaption No. of Respondents Percentage

1 Agriculture 20 40
2 Daily wage lobor 12 24
3 Small business 7 14
4 Household 6 12
5 Services 2 4
6 Others 3 6
Total 50 100
Source: Field Study, 2018

The above table shows that most of the women are involved in agriculture. In business, daily
wages labor, service, the percentage of Tharu women is 14,254 and 8% respectively. The
Tharu women in household works are also remarkable which 12% is.

4.6 Types of Violence

It is said that any kind of physical and mental torture, abuse and exploitation which is
done by the intension of harming or which destroys women’s dignity is violence against
women.

Violence does not only include beatings, rape, or sexual abuse, verbal assault, it is
anything which infringes on the rights of the person to be treated as human beings. That
violence which occurs with in the periphery of household is domestic violence.

The respondents showed mostly psychological violence that physical violence and
traditional violence like dowry.

23
 Table No. 9: Types of Violence Encounter

S.N. Types of Violence No. of Respondents Percentage

1 Pysical Violence (beating, pulling, 13 26
hair throwing)
2 Psychological Violence ( Verbal 26 52
assault)
3 Violence without knowledge due 11 22
to lack of education
Total 50 100
Source: Field Study, 2018

The above table shows that psychological violence is more common that physical violence
which is 52 and 26% respectively. The above table shows that 22% Tharu
women(responding) do not have knowledge about domestic violence.

4.7 Causes of Domestic Violence

The main causes of domestic violence are that alcohol is really is easily available in
the study area. And where there are some of the women’s occupations are making wine and
selling. Most of the people (Tharu women) are in agriculture. Low wages, employment and
economic problems are the causes of domestic violence.

The main causes of domestic violence is that alcohol is easily available in the study area
and some of the women’s occupations are making local wine. Most of the people work as
daily wages as labor/coolie and sometimes they can not get wages resulting
unemployment/economic problems; causing domestic violence.

The third causes of domestic violence is scolding. It makes a ‘women psychologically

disturbed which is known as domestic violence. Fourth cause of domestic violence

24
Table No. 10: Causes of Domestic Violence according to the
Opinion of Respondents.

S.N. Causes of Domestic Violence No. of Respondents Percentage

1 Alcohol Abuse 20 40
2 Unemployment/Economic Problems 6 12
3 Scolding 15 30
4 Ganga abuse 5 10
5 Gambling 2 4
6 Lack of Education 2 4
Total 50 100
Source: Field Study, 2018

Table no. 10 above shows that main causes of domestic violence are alcohol abuse, i.e 40%.
Scolding, unemployment/economic problem, ganja abuse i.e 30%, 12% and 10%
respectively.

In the study area, the most of the men spend more then 35% of their earning alcohol, ganja
and gambling. Most of the women are housewives and also bearing and rearing their children.

4.8 Knowledge of Media can Help to Prevent/Eliminate Domestic Violence.

Most of the Tharu women expressed that media can help to prevent and eliminate
domestic violence. And majority of the respondents do not response that media can help to
prevent domestic violence.

25
Table No.11: Opinion of Tharu Women that media can help to Prevent and
Eliminate Domestic Violence.

S.N. Description No. of Respondents Percentage

1 Media can help to 33 66
prevent/eliminate
2 Media can not help to 10 20
prevent/eliminate
3 Unknown about this 7 14
Total 50 100
Source: Field Study,2018

Table no.11 shows that majority of respondents said that media can help to prevent and
eliminate domestic violence i.e 66%. But 20% respondents said that media can not help to
prevent domestic violence and 14 respondents are unknown about this.

4.10 Respondents Seeking Help with Different people after Domestic

Violence
Most of the Tharu women (respondents) keep their domestic violence secret of the
sake of prestige. Some of the victim woman asks help with friends and the minority of the
victim woman asks help their relatives and neighbors.

Table No. 13: Respondents Seeking Help with Different people with Domestic Violence

S.N. Description No. of Respondents Percentage

1 Asking help with friend 13 26
2 Asking help with relative/neighbor 4 8
3 Reporting will increase violence 16 32
more
4 Keeping domestic violence secret for the 17 34
sake of prestige
Total 50 100
Source: Field Study 2018.

Table no. 13 shows minority of Tharu women keep their violent incidents secret for the sake
of prestige i.e 34%. Secondly reporting will increase violence more than 32% and 26%

26
respondents ask help with friend. And minority of victims ask help with relatives/neighbours
are 8%.

4.11 Knowledge of Legal Protection

In the Tharu community, majority of the respondents have no knowledge about legal
protection for victims of domestic violence. In the study area, very respondents have some
knowledge about legal protection for victims of domestic violence.

Table No. 14: Knowledge of Legal Protection for Domestic Violence

S.N. Description No. of Respondents Percentage

1 Knowledge of legal protection 20 40
against polygamy
2 Knowledge of legal protection 3 6
against divorce
3 Knowledge of legal protection 9 18
against dowry
4 Knowledge of legal protection 1 2
against gender base violence
5 Without knowledge of legal 17 34
protections
Total 50 100
Source: Field Study, 2018

Table no. 14 shows that the majority of respondents do not have knowledge on legal
protection against domestic violence, i.e 34%. From the table it is clear that the 40%
respondents have no knowledge of legal protection against polygamy, 18%,6% and 2%
respondents have no knowledge of legal protection against dowry, divorce and gender base
violence respectively. There is lack of knowledge about legal protection in Tharu community.

4.12 Knowledge of Community Action on DVAW

In order to assess the activities of community-based organizations and groups
working in the field of VAW and DVAW. The study included question on knowledge of
social and community-based organizations or NGOs working in awareness rising activities in
violence against women and women’s legal protection.

27
Table No. 15: Knowledge of CBO/NGOs Working on Women’s Legal Protection and
DVAW

S.N. Description No. of Respondents Percentage

1 Yes know 10 20
2 Yes head off 18 36
3 Do not know 22 44
Total 50 100
Source: Field Study,2016

Table no. 15 shows that most of the Tharu women have no knowledge about community base
organization i.e 44%. And 36% respondents have heard about CBOs. Minority of the
respondents have no knowledge about CBOs and NGOs.

4.13 Different Types of Helps Needed for Victims of DV

In the study area, most of the victim women expressed to help counselling are needed
to help victims of domestic violence and least of the respondents expressed need of legal
punishments for abuses, job opportunities and help.

28
Table No. 16: Different Types of Protection and Help Needed for Victims of Domestic
Violence.

S.N. No. of Respondents Percentage

Description
1 Counselling 18 36
2 Economic help/Job opportunities 12 24
3 Legal punishment for abuses 18 36
4 Facilities for medical treatment 2 4
Total 50 100

Source: Field Study, 2018

However, about 36% respondents said that they would want to counselling to help the victims
of domestic violence, and 36% respondents expressed their opinion on legal punishment for
abusers. But 24% and 4% respondents followed by economic and job opportunities and
medical treatment respectively.

Case Study
Case Study No. 1
Kiraniya Baidhya (Tharu)

36 years old Kiraniya Baidhyagot married when she was 18 years old. At present she
lives with her three children, two daughters and one son in Nayagaun Municipality,
Bargadahi ward no-4. Her first daughter is 17, the second one is 14, and the youngest son is
9. She is having hard times because her husband lives with his second wife and doesn’t take
responsibility of children. She works in other farms to earn money, sometimes she even goes
to neighbouring country India in search of job. Kiraniya seems quite frustrated and sad
because of her husband misbehavior and his negligence towards children. Kiraniya’s husband
doesn’t support her economically so she can’t afford her children’s education, fooding,
clothing. Her husband rarely comes home but always drunk, torture her and sometimes even
beat her, scolds her uses bad language which is a psychological torture for her as Kiraniya
said.

29
Case Study No. 2
Fulkumari Kariyakangrauwa (Tharu)

Fulkumari Tharu age 30, got married at the age of 16 with the approval of her parents.
She became mother of three children, two sons and one daughter age 10, 8 and 6 years
respectively. Her husband Rajbir is well settled businessman but he got involved in gambling
and lost all his property. Due to failure of his business along with his bad behavior he became
alcoholic and started spending his left overs property on unnecessary activities. Rajbir used to
give only limited amount of money for household expenditures resulting their life being
miserable day by day. Slowly, and gradually he stops supporting economically. He even used
to spend whole night with his girlfriend and he rarely used to come home. He was like
avisitor for the children and for the family. Not only this much he started humiliating,
torturing and beating Fulkumari. Her husband became self-centered and no more love and
affection for the children and the family and because of his bad behavior she suffers mentally,
physically and psychologically.

Case Study No. 3

Laxmi PachaldangyaTharu

Laxmi got inter-cast love marriage with the permission of both sides. At present Laxmi
is 26 and her husband Amar Upadhaya is 30. Her husband works as a teacher in A.S.D.C.H
as a lower secondary teacher. Laxmi is B.A passed and her husband is Degree holder. They
have four years beautiful daughter Trishala. But because of the family pressure of not giving
birth to baby boy and due to physical assault by her husband her second pregnancy was
miscarried. Laxmi was tortured by her mother in law and faced different kinds of abuses,
ignorance and misbehaved by her husband family. Even in such critical stage she was forced
to do household activities, lifts heavy materials and her husband careless behavior worsen her
situation badly. She became victims of genderbase violence of not giving birth to baby boy,
which leads her faced psychological and mental torture.

30
Case Study No. 4
Manpati Dahit (Tharu)

46 years old ManpatiDahit lives in a joint family. Her husband Laluram is literate but
she is illiterate. She has one daughter and two step sons. Manpati is Laluram’s 3rd wife. After
Laluram first wife passed away, he got married with Sitabut his second wife elope with
another man because of his torturing and violent behaviors. Not only this much because of
Laluram bad behaviors Manpati was even admitted on the hospital. She was severely beaten
by her husband. She brews and sells local wine to support her family. But her husband
negligence and violent behaviors worsen her situations. She believes if her husband supports
her economically the condition of her family would be better. She is facing difficulties in her
family and also has to bear physical and psychological violence. The root causes of her
husband being violent is alcohol, otherwise he is innocent and good with everybody said
Manpati.

Case Study No. 5

Kalpana Mahato

After her first husband death Kalpana got married with Rudre Rajbashi Tharu. At
present she is 32 years old and her husband is 33 years. They live in the Bargadahigaun, ward
no 4, nayagaun municipality. They live happily together for five years but the sudden death
of their two years daughter brings a drastic change in their life. Kalpana’s husband used to
love their only child very much but misfortunately she died being drowned in the pond near
by their home Kalpana’s husband blame her for not caring and paying attention to child. He
believes because of her fault they lost their child. From that moments onwards he started
drinking alcohol, torturing her and even started using bad rustic language. As according to
her, “yeah I know that day I was quite busy but who know her only daughter within a minute
will go in the pond near by home. But I am her mother and I am also suffering alots after
losing her, I miss each and every moment. So how can I let my daughter die.” His violent
behaviors really hurt me and sometimes I wanted to die too.

31
 CHAPTER- VI

SUMMARY, CONCLUSION AND RECOMMENDATION

5.1 Summary of the Findings

This study analyzes the situational analysis of domestic violence faced by the women of age-
group 15-60 years. There were 450 households of Tharu, 154 households (29%) were taken
using proportional sampling under simple random sampling method for the study purpose.
The findings of this study are summarized as follows:

 Out of total respondents 70% Tharu women have done arrange marriage, 20% love
marriage and 5% intercast marriage respectively.
 Respondents agrees that no sorts of domestic violence related to dowry system is
found. From here we conclude dowry system in not found in Tharu community and
dowry is taken as disrespectful acts.
 Out of total sampled household respondents are classified as literate and illiterate
based on their educational qualification. Most of the respondents are literate 60% and
illiterate 40%.
 Majority of the respondents are involved in agricultural occupation in which 40% are
engaged. Daily wages labor, small business, households were i.e 24%, 14% and 12%
respectively. In service the number of women is 4% and others were 3%.
 This study clearly shows that women of Bargadahi women are entirely engaged in
agricultural occupation and their participation in attending meeting, program is low in
comparison to male members. Involvement of women in other agricultural works like
seeding, planting, harvesting is in excessive numbers. Participation of women is
higher in household and animal husbandry farming.
 From the research report causes of domestic violence is basically habits of drinking
alcohol, lower economic condition, illiteracy, unemployment and lack of awareness.
 Women suffering from domestic violence hides their pain and suffering within the
four walls of the house believing this dooms day will pass away soon. Very few
women complain in police station against domestic violence.
 The Tharu women of Bargadahi village are unaware about legal punishment, action
against domestic violence which is 30%. Majority of women of Bargadahi village
believes that media can play vital role in the prevention and elimination of domestic
violence by broadcasting awareness program.
32
5.2 Conclusion
This report clearly shows that the domestic violence against women is highly
available everywhere without any doubts. Presence of domestic violence can be found
anywhere, whether in well known community member, in the family of rich or poor doesn’t
matter, educated or uneducated, literate or illiterate, married or unmarried. In comparisons, to
male member Tharu women are seen less literate, they spend their most of the time in
household activities or either in the agricultural field. The issue here isTharu women are seen
dependable on male members though their roles are not limited only in household chores,
farming, bearing child, taking responsibility of whole family, taking care of them as the
guardian and so on. This shows that the workload of females is heavier than that of males.
Most females are found busy during season of cultivation and harvest but there are only
certain works that awaits males. Despite this fact they are seen being dependable on male
members and they are derived from equal rights and opportunities.

Guided by the patriarchal norms and values, the Tharu community has assigned males
and females with different socio-cultural roles since the olden days. Only the males have
rights to property, whereas the females can make a claim only on their husbands’ property.
Similarly, lack of education, lack of awareness, alcoholic, habits of gambling,
unemployment, economic problem etc are hidden reasons arousing domestic violence in the
society. Most importantly, unawareness and lack of knowledge based on legal protection and
action against domestic violence is rarely taken, is considered as the key factor of being
victim of domestic violence.

Different forms of domestic violence is seen prevalent in Tharu community of Bargadahi

village. Minority of women are suffering from physical violence (beating, beaten by laws,
pulling hair), i.e 20%, 49%Tharu women of Bargadahi were victimized of psychological
violence (verbal assault, suppression of wives, denial of adequate food, mentally torture).
Few Tharu women are suffering from economic abuse and so on.

Majority, of women are seen suppressing their pain and suffering despite being victim of
domestic violence for the sake of family’s prestige, reputation and fear of being insulted.
Women suffering from domestic violence keeps it secrets or confined their problems within
the four walls of the house believing one day this dooms day will pass away, so tolerate it for
few days dreaming all problem related to it will fade away like a wind. Such mentality of
theirs encourages being victim more and more. Some of the respondent revels that reporting
or filing case on the police station increases our problems even in drastic position making us
33
themselves feel guilty. Being leisure or unemployed male members of Bargadahi village
involve in gambling, addicted to alcohol. Alcohol is the main cause of domestic violence.
So, in order to resolve the problem different NGOs/INGOs, governmental organization are
working on women’s legal protection organizing different sorts of awareness programs. In
the research area respondents are aware of legal protection including counselling, legal
punishment for abuser and minority of the respondents stated facilities for medical treatment.
Not only this much respondents stated regarding efforts made by different organization either
making women independent or economically active or how to safe themselves from domestic
violence is playing significant role in women’s empowerment. They also claim that media
like radio, newspapers, posters on domestic violence is creating awareness and helps
changing their mind, making them conscious about themselves. Such efforts and awareness
programs conducted by different organization works as a clue factors for the implementation
of program.

5.3 Recommendation
Prior to this venture, many studies had been carried out on various aspects of domestic
violence. Here, while preparing the report the focus has been on the analysis, interpretation
and on collecting information and data from the VDC, NGOs/INGOs by using statistical tools
to findout the problems of domestic problems. Through this an attempt was madeto helps us
to make some recommendation to prevent and solve domestic violence against women.
Different organization and people working on domestic violence may find appropriate and
could get benefits in the direction of reducing/controlling and stopping the violence. The
following points have been recommended after field study.

Field study finds out that the women surveyed comes fromvarious status living in Bargadhi
village from Nayagaun-Municipality. Lack of education, ignorance, poor economic condition
and patriarchal beliefs is the main causes of being victims. So, overall special emphasis
should be given on educating and raising women.

- All sorts of programs should be organized and conducted to resolve domestic violence
against women like awareness program, educating girls and media should also highlights
such kinds of program related in reducing domestic violence.
- Equality and no more discrimination should be done while raising children. Boys and
girls should be treated equally as the pillars of the country.

34
 - Friendly and suitable environment should be created to increase women’s participation
in every sectors such as; politics, administration, business, advocate and so on.
Therefore, massive advocacy campaign should be launched throughout the country along
with special programs for the welfare of the women.
- Selling and buying drugs, alcohol should be strictly banned by the government,
administration and police patrolling should be done to stopped it. Local government
should use coercive power in banning production of drugs and alcohol.
- Media plays a significant role in the prevention and elimination of domestic violence
against women. So effective and reality base program, stories and news should be
broadcast by T.V, radio, magazine, and newspaper.
- Institutions, organization, INGOs/NGOs, government, local village and family should
support or need to support victims of domestic violence with the intention of controlling
and eliminating it. Realizing the pain and suffering of victims counselling, legal
punishment for abusers and facilities for medical treatment should be made available and
law and order should be strictly followed.
- Through out the world domestic violence is deeply rooted in different forms. Talking
nation wise and state wise people of the specific country or member of the family should
respect each other, no intention of dominating and disrespecting each other along with
mutual understanding environment should be created. So, the prime focus is helping and
respecting each soul should be done to maintain society/nation/world peaceful and free
of domestic violence.

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Bhasin, Kamala (2004), Understanding Gender, Strishakti-9.

CNAS, Journal (2009), Volume 36, NO.2 Contribution to Nepalese Studies, T.U., Kirtipur.

Dahit, Gopal (2063), BrihadTharuVyakaran, Unik Nepal, Bardiya.

Dahit, Gopal. An Intorduction to Tharu culture. Lalitpur: National Foundation for Development of
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Diwasa, Tulasi (2063), DhimalLokdharma Ra Sanskriti, Royal Nepal Academy, Kathmandu.

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 Interview Schedule for Selected Women (respondents) on DVAW
1) Name:
2) Age:
3) Marital Status:
Married……………….
Unmarried…………..
Widow………………..
4) At what age did you get married?
………………………………………………………………………
5) Did you see husband before marriage?
a) Yes b) No
6) Who fixed your marriage? And which type of marriage you did?
a) Arranged b) Love c) Inter-caste
7) Do you have given birth to child?
a) Yes b) No
8) What type of family are you living with?
a) Joint b) Nuclear
9) How is the relation with your family members?
a) Good b) Bad c) Normal
10) Who does good or bad behaviors among them?
a) Husband b) Mother-in- law
c) In-law
11) Do you see dowry system in your community?
a) Yes b) No
12) Do your husband/ in-law torture you? If yes, what is the reason?
……………………………………………………………………………………………….
13) In your family, who mostly used to harass?
a) Husband b) Mother in-law c) In-law
14) Can you read and write?
a) Yes b) No
15) What is your occupation?
a) Agriculture b) Wage labor c) Service
d)Business e) Household f) Others

15) Have your ever quarreled with any of your family members?

37
 a) Yes b) No
16) If yes, for what reasons you often have to quarrel for?
a) Verbal assault/ abuse b) Because of insufficient food
c) Disobeying of wrong sayings d) In doing simple mistakes
e) Psychological abuse f) Other
17) To what often you have to quarrel with?
a) Husband b) Mother in-law c) In-law
18) When the person shows violent behavior against you?
a) After taking alcohol b) After taking ganja c) After gambling
d) For minor mistake e) Other f) Specify
19) Do you know about domestic violence?
a) Yes b) No
20) What type of Domestic violence are you facing?
a) Physical violence b) Psychological violence c) Traditional violence
d) Other Specify

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