Being Nepali

Layers of Identities, Marginalizations & Privileges
Interviews: Luna Ranjit | Artwork: Untamed Anatomy

I cannot afford the luxury of fighting one form of oppression only. I cannot afford to believe that freedom from intolerance is the right of only one particular group. And I cannot afford to choose between the fronts upon which I must battle these forces of discrimination, wherever they appear to destroy me. And when they appear to destroy me, it will not be long before they appear to destroy you.
     - Audre Lorde, There Is No Hierarchy of Oppressions

What does it mean to be Nepali? In a country where more than one hundred different ethnic groups live, and speak as many different languages, a very narrow definition of what constitutes Nepaliness has meant the othering of the majority of the people. The Hill people living in India are considered Nepali, while the Madhesis and Mountain people living within Nepal borders for generations are considered non-Nepali and constantly forced to justify their belonging.

This project was borne out of exhaustion from decades of justifying my belonging in both my country of birth and the adopted one, of being shamed for speaking my mother tongue, of being considered “not pure enough” - followed by countless conversations with friends and family who are similarly exhausted from navigating a world that is hostile to them.

We, who have been silenced because of caste and ethnicity, excavate our memories and layer it with our analysis to talk about caste, race, class, gender, sexuality, immigration status, and more in the context of Nepal and the US. We speak about challenges we face because of our identities but also privileges we enjoy, those we were born with or accumulated along the way.

This project became possible only because our work, education, migration has ensured that we no longer have to fear for our life or our livelihood for speaking our mind, a position of privilege not afforded to all Nepalis. We also realize that we occupy positions of privilege in comparison to other Black and Brown communities as well. Additionally, a level of fluency in English allows most of us to go beyond national boundaries. English is the primary language used for this project - conducting interviews, writing essays, and communicating with the team. Khas Nepali is the secondary language, as it is the one common language Nepalis share, but that too is not native to most of our tongues.

As we demand to have our voices heard and our stories recorded in history, we are also cognizant that there are others who are still left behind. As able bodied people, we do not talk about mobility and access. Nepalis who do not speak English or Khas Nepali were not even considered for the project.

This limited series of interviews does not, and cannot, capture the diversity of experiences of what #beingNepali means, but it is a start. Let’s continue questioning and complicating the Nepali identity. Let’s start a conversation.

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