Healing open wounds through art methodologies: Nepal as a case study
Introduction: the role of art and culture in post-conflict situations
Violence destroys the very social fabric of life (Edkins, 2003). In the aftermath of a violent conflict, how does one rebuild these wounded societies? As I will discuss, art and culture must be part of the equation. Despite the links between culture, identity and conflict, art and culture have traditionally been viewed as a soft area of peacebuilding and reconciliation efforts. However, it is important to explore how art methodologies can be instrumentalized. Alloing us to secure human needs in post-conflict situations. To uncover the ‘sociopolitical functionality of art’ (Naidu-Silverman, 2015) in post-conflict settings. I focus on one specific case study: Nepal.
Background: Nepal’s civil war (1996-2006)
For most part of history, Nepal was governed by royal dynasties. However, stability was disrupted in 1996. When it began the ‘’Maoist Revolt’’ or the ‘’People’s War’’ against the constitutional monarchy. This was led by insurgents who sought to abolish a feudal system. They wanted to establish a new democratic Republic, and change the constitution. Yet, this insurgency led the country into a trap of ten years of internal war. Which resulted in 13,000 people killed and 1,300 missing. It was not until 21 November 2006 that Nepal’s government and the Communist Party of Nepal signed the Comprehensive Peace Agreement (CPA). This officially ended the war.
Legacy: three open wounds
Not all wounds of the conflict have healed. There are three that remain open and are worth highlighting.
First, war victims and their families continue to struggle for recognition of crimes. The CPA cleared the way for the establishment of two transnational justice mechanisms in 2015. Truth and Reconciliation Commission (TRC). And, a Commission of Inquiry on the Disappearances (CIEDP). But, the post-conflict political instability has been a key factor in delaying investigations. Moreover, they have been criticized for lacking a victim-centered approach. These commissions were established without considering victim’s voices . They were set up with a bias towards the political elite. This highlights the lack of democratic culture of consultation and citizen engagement in Nepal. Reflecting the fact it is a highly stratified society, marked by caste and class divisions. This ‘’elite-bias’’ has resulted in the commissions recommending amnesty even in cases of severe human rights violations. According to Om Praksh Sen Thakuri, director of Advocacy Forum-Nepal. This political shielding results in a culture of impunity. "The commissions have failed. They don't investigate and they don't work for justice. The TRC and CIEDP have been around for six years, but we have no trust in them. The process is not credible and transparent," said Suman Adhikari. He is the founder of Conflict Victims Common Platform. The result is citizen disempowerment and lack of trust on state machinery.
Second, unsolved cases of disappearance. Enforced disappearance is a mechanism employed during conflict to spread fear within communities. Create a feeling of instability and uncertainty (Luna, 2019). Families with disappeared members, and especially the wives of the missing, face stigmatization. Cultural and social norms dictate they behave and dress as widows. But, most women refuse to follow this social dictate. Because of the failure of CIEDP to create awareness. Non-affected groups fail to understand the suffering of those victims of disappearances. Not only do they have to deal with the trauma. But they lose their position within the family, as they are perceived as one more person to support. But the negative consequences do not end up in social stigma and lack of empathy. It has material effects we well. Many families face legal and administrative challenges related to inheritance. Or citizenship recognition because missing persons do not have any legal status.
Finally, there is a problem of incomplete reintegration of ex-combatants. Especially female ones. Considering that women combatants were heavily involved in the Maoist armed conflict in Nepal. Where between 30–40 per cent of the Maoist combatants were women. Any programming that does not integrate a ‘gender inclusive framework’ is prone to failure. Although the Disarmament, Demobilization, and Reintegration (DDR) process was a key item of the CPA. It lacked a gender-inclusive-approach. Partly explained by Nepal’s DDR process remained highly male-centric. Meaning that DDR planning and management were conducted solely by men. Which excluded women ex-combatant’s voices. I provide a clear example of this gender-gap. Many women ex-combatants were interested in the option to integrate into the Nepal army. In the beginning, the peace accord committed to integrating all interested Maoist ex-combatants. But, afterwards it imposed restrictions. Like minimum education, skills, age, and other military training experience as requirements. These seemingly ‘gender-neutral’ criteria prevented women from choosing this option. Most of them lacked (educational/military) training and had child-caring responsibilities. The result is that these women experienced re-marginalization during the reintegration process. Leading to a feeling heir wartime contributions were devalued. It was made invisible and offering them limited options in a post-conflict era. Their situation is even bleaker if we understand that the starting point of women in Nepalese society is unequal vis-à-vis men. Although Nepal’s social and political landscape has been rapidly transforming. The patriarchal system is still prevalent. It is reflected in the marriage system. Family relations. Caste system. Cultural practices. Inheritance system and legal frameworks. This is the result of women and girls traditionally being restricted. Excluded from public decision-making (Luna, 2019).
Which human needs are not being fulfilled?
Through the framework of the 7 human needs. It is evident that the three open wounds.
First, victims and female ex-combatants. They are prevented from satisfying their need of contribution and participation. This is the need to contribute, care, and serve to make the people, community, and the world around us better. On the one hand, the two transitional justice mechanisms lack a victim-centered approach. Meaning that victims do not have a say in the reconstruction of their societies. So, they are disempowered. On the other hand, female ex-combatants have not been able to participate in the design and implementation of the DDR program. So,, their voices are silenced. This, in turn, has spill-over effects over other needs. Like that of identity, esteem, and significance. This lack of contribution frames their identity as passive. Which reinforces their beliefs that are not significant. Hence, negatively impacts on their self-esteem.
Second, there is the need of connection and acceptance. Which means having enduring relationships and connections with others in the community to have a sense of belonging and being loved. Families with missing relatives have had their connections disrupted.. Being stripped from some of their most important relationships characterized by unconditional love.
Moreover, as most ex-combatant females are stigmatized, they have lost previous connections. Given they are being rejected by their relatives or friends. Along with being unable to create new enduring relationships. Which reinforces their social isolation and marginalization.
Finally, the need of understanding is also under threat. This has two dimensions: is the need to be understood by others and to understand others and the world around us. The failure of the two-investigation commission means that the victims are unable to comprehend the complexity of the conflict. Resulting in frustration, anger, and despair. Moreover, the incomplete reintegration of ex-combatants is partly the result of the rest of the society being unable to understand their complicated situation and recognize their suffering. This means that ex-combatants are deprived of their need to be understood by others. Creating resentment among them.
Transformative role of art
As I will show in this section, art methodologies can be a way forward to fulfil these human needs in the Nepalese society.
Community empowerment
The three needs can be achieved through the active engagement of victims and ex-combatants with art.
Traditionally, art in Nepal, reflects the hierarchical nature of its society. And the systemic cleavages of it, has been a privilege restricted to a few. However, this can be starting to change through Word Warriors and its aim to ‘democratize’ and ‘pluralize’ art. Word Warriors is one of the first spoken-word poetry groups in Nepal. It recognizes the right of all Nepalese to express and share their stories. Creating a new inclusive and diverse national narrative that is not solely defined by elite framings. It puts special emphasis on engaging young women from marginalized communities (‘Write to Speak project’). And encourages them to establish their own artistic collective within their community. It encourages them to create and organize new spaces for open dialogue using poetry.
This initiative can break with feelings of passivity, disempowerment, and low self-esteem. Their participation and contribution to these poetry-spaces enables them being recognized by others as competent and capable. It would be easier that they see their lives as significant. Finnding meaning and feeling important. This, in turn, can contribute to their self-determination and self-actualization. As they develop their full potential through the creativity. Independence and spontaneity that participating in spoken-word poetry groups generates.
Remembering the missing
The National Network of Families of Disappeared and Missing Nepal (NEFAD) has used art in the commemorative ceremony of 30th August’s International Day of the Victims of Enforced Disappearances. On this day, families of the disappeared in Nepal came together to remember their loved ones. And, advocate for their right to truth, justice, and recognition. In this ‘coming together’, art methodologies occupy a central position:
First, the use of improvisational playback theatre techniques. Along with interactive street theatre help the victims to share their stories of loss, anxiety, and uncertainty. The goal is to create public engagement and awareness on the issue of disappearance. Thus facilitating understanding. Not only enables victims to self-understand their feelings. But also it encourages the theater audience to try to understand the suffering of them through empathy.
Second, families participated in a ritual candle lighting ceremony. They remembered their disappeared loved ones. Using artwork and poems that took the form of a ‘’memory tree’’. Given that Nepalese culture is steeped in spiritual and ritual practices. This initiative fulfils the identity need of these families. People find their identity through language, religion, work, customs, values, and norms. Indeed, identity formation can be achieved through spirituality. Hence, families undertake rituals or memorialization activities not only to keep the memory of their loved ones alive. But also promote understanding by others, but also to consolidate their identity and gain a sense of belonging.
Finally, women whose husband have disappeared. They are the more stigmatized and are participating in a quilting project. Fifty women produced embroidered squares bearing the name of their husbands. Then they are encouraged to start their own business to sell these products. So, facilitating the fulfilment of their need to contribute and participate in the local economy. And hence increasing their self-esteem, and perception of significance and self-actualization.
Conclusion
Nepal as a post-conflict setting provides a magical opportunity. It allows you to grasp the functionality of art methodologies in fulfilling human needs. Acknowledging that violence disrupts the ‘normal’ patterns of a society. Undermining the ability of the State to fulfil the needs of its citizens. It is primordial to rely on new innovative mechanisms (poetry, theatre techniques, ritual ceremonies…) to heal open wounds. This can be the first step in a long journey of ensuring that vulnerable groups. And, those most affected by enduring conflict legacies, are not being systematically silenced.
Reference material - The contribution of art and culture in peace and reconciliation processes in Asia.
In this episode Helena discusses the Nepalese post conflict experience. She is a student journalist with us on a placement organised by the Oxford University Career Services. This article was edited using the Hemingway Editor.
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