(The organization has developed their own Strategy and Operational Plan (SOP) 2017-2022 in the field of Development. According to context following themes are carried out by Organization.)
Inclusive and Participatory Democracy
The concept of governance is not new. It is as old as human civilization. In fact we can find discussion about “governance” in one form or the other, in all major religious literature. For example, governance has been discussed broadly in Bhagavad Geeta (the holy book of Hindus); the Islamic Sharia provides comprehensive governance rules; and Christianity gives prime importance to the teachings of Christ’s management style. Governance has also been broadly discussed in Kautilaya’s Arthasashtra and cited by Plato. Likewise, Adam Smith argues that the state has to build institutions that can ensure justice, security and political and civic culture that values ethical standards. Similarly, the Gram Panchayats (Village Panchayats) perhaps is one of the oldest notions of participatory democracy having its own unique model of governance. This traditional system still operates at the multiple levels and is used to address a wide range of issues concerning the villagers. So the issue at stake is how we inculcate these values of governance into day-to-day operations of politics. There is no denying that in South Asia – both the concept of participatory democracy and governance are very old. But this philosophy appears to have been losing momentum. The major challenge is that governance is becoming more bureaucratic, and democracy more hierarchal. Under such a state of affairs it has become very difficult for people at large to realize the dividends of both – democracy and governance.
Nepalese Society is characterized by differences related to caste, gender, ethnicity, geography and religion. This diversity influences the access to development opportunities and dignified life for the women; especially for the women with marginalize and minority. The women from privileged groups enjoy disproportionate and unequal opportunities and dominate power structures in terms of rights entitlement and opportunities from policy formulations to participate in social and political life; which impede the development process of other women of minority groups.
In order to enhance participatory governance system, the priority should be given to the prevailing structures, relationships, interests and incentives that strengthen the institutions rather than creating new ones. What is also essential to understand is that enhancing democracy through better forms of participation requires particular moralities, embodied receptivity and commitments on the part of both the government and the governed. These traits can only be developed and nurtured through continued engagements between them
Participatory democracy allows citizens to exercise their ‘voice and vote’ which in due course is expected to contribute towards the implementation of public policies that ultimately bring changes in the lives of citizens. The whole notion of participatory democracy therefore lies in engaging people in the decision making process. Participatory democracy in this regard is considered to be the spirit of good governance as citizen’s participation provides legitimacy to the general governance process. Though participation is considered to be one of the core elements in formulating effective governance mechanisms, and constitutes the crux of democratic politics, newly democratizing countries are still struggling to deliver on their good governance promises as well as ensuring maximum possible participation by citizens in shaping public life. For that to garner results, strong democratic institutions are needed. Societies with strong democratic institutions provide ample grounds for the empowerment of the people so that they can demand and shape better policies, express their grievances, seek justice and hold leaders and the private sector accountable. Civil society groups with the mandate of creating a vibrant public discussions and policy-making are considered to be effective tools for ensuring participatory governance but it is high time we also ponder upon the fact that merely strengthening them for the sake of ensuring participation, as done in the past, will not benefit poor people. People’s participation in countries like Nepal should be accompanied by ‘power and authority’ in order to provide it
There are lots of activities doing for the participation for inclusion but they are not specially focus on Marginalized Women of Nepal such as Dalit,Muslim,Janajati , Aadibasi and Poor Marginalized women. Of course, there are some specific program and event for Marginalized Women/Girls but they are also lead by male of their community which is not very sufficient and practical.
We have the provision of at least 33% representative of women at all state(Including local) mechanism ,the responsible political parties of Nepal and state organs have to be include them in root level too but for that ,first we have to research and find out the situation and condition of participation for inclusion of marginalized women is sufficient and practical or not ? which can aware community ,society ,responsible stakeholders, government and State so that they can develop mechanism/policy and we hope that our aim will aware and empowered women to raise their voice after capacity building training and kind of information.
As we know Marginalize include Muslim, Dalit women are also parts of historical political change of Nepal. The movement claimed that it would break the traditional, hierarchical, social structure and promised the people a better life and social, political and economical position. If the marginalize women particularly lives in Terai/Madhesh region of Nepal at the grassroots level are strengthened and mobilized, they will provide communities hope, reaching out across the barriers of identity including clan, ethnicity, religion, and political affiliations and help them transcend them above all peace.
Aim Nepal aimed at promoting inclusion processes among political parties, families and communities to transform the culture of violence into a culture of peace and transform of all structural discrimination into a fair completion. In current situation when women are frequently marginalized or excluded from political and reconstruction activities, the program utilizes a holistic, participatory process that includes teaching for and about non – violent responses to conflict, social political and economic justice, gender equity, disarmament, traditional peace practices and human security. The methodology of peace education encourages reflection, critical thinking, cooperation, and responsible action towards achieving sustainable peace. It promotes multiculturalism, and is based on values of dignity, equality and respect.
