17 Aug 2024 Community radios for peace building

Suman Basnet

Nepal suffered a decade-long civil war fought between the Maoist guerillas and government forces from early 1996 till the end of 2006; it ended with the signing of the Comprehensive Peace Accord on 21 November 2006. The conflict caused the death of approximately 17,000, many non-combatant civilians included.

Although Nepalis have been exposed to news about conflicts coming from different parts of the South Asian sub-continent and beyond, no major armed conflict had been experienced by the country since the middle of the previous century. Although the armed conflict is over, and a new political system has been agreed upon and put into operation – the “supreme commander” of the Maoists rebels currently heads the Government, unique social, economic and political disputes exist, fuelled largely by historical and modern-day injustices and inequalities, and deeply ingrained discriminations.

Ironically, the armed conflict of the previous decade is so deeply etched in the minds of Nepalis in general and journalists specifically, most other conflicts are accorded much less importance, if not neglected altogether. These “other conflicts” include social conflicts arising out of deep-rooted discriminations based on ethnicity, caste, religion, gender, economic conditions, geography, etc. Most of these conflicts have existed in the Nepali societies since centuries.

Ending all kinds of discriminations and a bringing about a social transformation was one of the main goals of the Maoists led uprising. Unfortunately, discrimination continues to exist in a major way, causing conflicts – some overtly and many simmering below surface, carrying the potential of causing serious social and political crisis in local communities. As it is, discrimination, deprivation and prohibitions are already causing unspeakable pain and injustice among the most vulnerable people in the society.

Caste-based discrimination is one of the most serious violations of human rights in Nepal. It is also a major obstacle to achieving sustainable development goals. Victims of caste discrimination are routinely denied access to water, education, health services, land ownership, markets and employment. The exclusion of Dalits and similarly affected communities by other groups in society lead to high levels of poverty among affected population groups and exclusion, or reduced benefits, from development processes, and generally precludes their involvement in decision making and meaningful participation in public and civil life.¹

Women in Nepal face several inequalities and violence. The causes are diverse, but most of these are due to socially assigned lower positioning of women. The hierarchies based on power make women face subordination and violence in Nepal. Amnesty International, in one of its recent reports entitled “Nepal: ‘No-one cares’: Descent-based discrimination against Dalits in Nepal”, states that authorities in Nepal are failing to protect Dalits, particularly women and girls, from systemic and widespread caste-based discrimination.²

According to the Asia Human Rights Commission, religious minorities in Nepal face structural discrimination and exclusion, and are highly vulnerable in the times of crisis. The Commission, in one of its reports, states that religious minorities are susceptible to discrimination in terms of enjoying their basic rights, especially in the times of disasters due to religious belief, discrimination, lack of education, poverty and lack of knowledge about their rights.³

Glaring examples of structural discrimination in Nepal are found in the civil codes. For example, laws on citizenship and property rights favour men. On one hand, the constitution of Nepal confers equal rights to all, regardless of gender, and on the other hand, blatantly discriminates against women by limiting their capacity to confer citizenship to their children.

Voices have been raised by elected leaders against discriminations but changes have taken place at a painfully slow pace and much is left to be desired. The stakes are too high to leave the problem in the hands of the politicians alone; community led initiatives are required. Initiatives that that can help in bringing to the front, voices of those that are suffering and are vulnerable to discriminations are needed. Community media is a highly potent medium to give a platform to the marginalized voices and help communities play a role in addressing discriminations at the local levels.

Community media, especially community radios and local journalists have the highest potential for this kind of task, mainly because they are based in the local communities, understand local concerns and issues well, and speak the language of the community members. Community radio has always given a voice to the voiceless or those that have been rendered voiceless the system; its history is a testimony of this fact. It is the only form of mass media that allows for community participation in content planning and production, and in which the common members of a community can act as decision makers. These and many similar characteristics of community radio make it a highly viable and desirable means of communication to be used for challenging conflicts in local communities.

The role of community radio for peace building is not a Nepali phenomenon alone. Community radios across the world play pivotal role in addressing conflicts. In an interview given to AMARC Asia-Pacific, Adrian Louw, Program Integrator for Bush radio,4 South Africa said, “the key for community radio and a station like Bush Radio is that it is strongly rooted in the community it services – the volunteers, staff, trainees and board members are (all) drawn from that very community. Hence all issues that are dealt with by the station’s programming are drawn from the very same audience it services. The station also makes various platforms available to engage with the community. Those who are directly involved in the radio station are merely the facilitators to bring those issues to a broader platform – using the FM frequency, and now it’s significant social media presence.”

He further said, “conflicts take various forms. For us, the issues range from socio-economic challenges to the effects of apartheid (which remain till today). We have developed a regular “staff development” session at the station which could include drawing in experts to help the presenters develop a better understanding of the challenges and the complex interactions that our history and political environment operates under.”

Promotion of vital dialogue

One of the biggest strengths of a community radio is that it can initiate and promote dialogue between conflicting parties in a community, and dialogue often leads to solutions. Many times, problems remain unresolved because they are not addressed in a manner that is conducive to bringing about a reasonable conclusion. Trained local broadcasters can fill this gap through delicate handling of sensitive issues, making sure all parties are well represented and heard.

There are innumerable examples of community radios intervening successfully in favour of those that have suffered social discrimination, domestic violence, child marriage, stigmatization, etc. Adrian Louw of Bush Radio said, “We are not experts. Our role is to facilitate dialogue, and any conflict can only be addressed through dialogue to create understanding and practical solutions.”

Social and political discriminations are not the only basis on which conflicts arise in local communities. There are other kinds of conflicts in which community radios can initiate mediation.

A recent case of intervention by community radio Swagatam, located in the Dhanusha district in Southern Nepal is a case in point: A seemingly ordinary land related dispute between two neighbours quickly escalated into a major communal feud. It was a typical case of two feuding neighbours with local vested interest groups fuelling the fire. At the centre of this conflict stood Devu Yadav, the elected Ward Chairman, known for his affable demeanour and a knack for resolving disputes within the community. But, in an ironic twist, his very land became embroiled in a bitter feud. The source of contention was a plot of land, once tilled by Devu’s ancestors, now a battleground between him and his neighbour Ramsaugarath Yadav. Boundaries blurred, lines crossed, and accusations flew like arrows in the heat of battle.

What began as a disagreement over land measurements soon morphed into a clash of egos and political affiliations. The legal process being excruciatingly long allowed the discord to escalate. The conflict between two neighbours turned into a dispute between community members who chose to side with either party. Some blamed the age-old rivalry between political fractions, while others pointed fingers at personal vendettas. But amidst the cacophony of voices, one truth remained unspoken, the rift threatened to tear apart the fabric of their closely-knit community.

It was in this tumultuous moment that the community radio team of Swagatam intervened. Armed with microphones and a commitment to truth, they ventured into the heart of the conflict, determined to unearth the untold stories hidden beneath the surface. What they discovered was a tapestry woven with threads of complexity and nuance. Behind the facade of political posturing lay stories of struggle and resilience, of dreams nurtured in the fertile soil of ancestral lands.

Through the voice of the radio, the community heard their own thoughts, the community torn asunder yet bound by a common desire for peace. Guided by the radio, the community members embarked on a journey of dialogue and understanding. Meetings were convened, grievances aired, and compromises forged in the crucible of shared thoughts. The walls of mistrust began to crumble, giving way to a newfound sense of camaraderie.

As the sun dipped below the horizon, casting a golden glow upon the reconciled land, the community knew that the true measure of their worth lay not in acres of land, but in the bonds of brotherhood. The community radio became a link for the community members to understand the truth that in the face of adversity, unity prevails.

In another incident that took place in the Shuddhodhan village of Rupandehi district, Nepal, 22 “non-Dalit” guests refused the feast at the wedding party of Ram Bahadur Bishwakarma’s daughter. They attended the wedding party with an intention to humiliate the Dalit family. Ram Bahadur, member of the Dalit community, felt discriminated and humiliated due to their refusal to eat at the party and decided to return the money that was given as a wedding gift to his daughter by the so-called “upper caste” neighbours through the ward chairperson. Later, both parties agreed to hold a banquet with the participation of both sides.

However, the “non- Dalits” came in much smaller numbers, which led to further tensions between the two sides. According to Binod Pariyar, Station Manager of Radio Jagaran, he and his team intervened before the matter got out of hand and helped reconcile the parties, while upholding human rights and dignity of the Dalits. The matter was finally settled after Radio Jagaran followed up the issue with a series of stories and discussions.

There are many such examples of community radios playing a role in helping settle disputes, by itself or along with other local partners. Some of the most striking examples are found in the recent history of community radio in the Asia-Pacific region.

Indonesian community radios tackle peace

In the year 2004, community radios were set up for the purpose of conducting a peace campaign in Ambon, Aceh and Poso, Indonesia, to address conflicts mainly between Muslim and Christian youth groups. Radios were established in areas considered neutral by the conflicting parties. The three radios that were successfully established at that time were Peace FM (107.7 FM), Maluku Bersatu FM (107.8 FM) and Amakora FM (107.9 FM). The process of setting up the radios was itself designed to promote reconciliation – the two opposing groups were equally involved in the setting up process, institutional development, and content planning, including the alternating coverage of religious events.

Several meetings brought the two groups closer together and removed the barrier of hostility that was previously strongly felt during the meetings. Various slogans emerged, such as: “Katong boleh Beda tapi tetap Basudara” (We may be different, but we are still brothers), “Conflict No, Peace Yes, Work OK”, “Peace Mania”, and others. This strategy was considered successful as residents of a number of villages got used to it and slowly mingled with one another.

Also in Indonesia, at the beginning of 2005, when the Helsinki Agreement had not yet taken place and the fighting between the Free Aceh Movement (GAM) and the Indonesian National Army (TNI) was still ongoing, five emergency radios were established to develop broadcast content for peacebuilding. The program that was quite popular at the time was a talk show in the form of testimonies of women who were left behind by their heads of families and had either died or disappeared because of conflict.

In his message in the AMARC Asia-Pacific publication “Nepal: Community Radio, Conflict Resolution & Peacebuilding”, Dr. Ramnath Bhat, President, AMARC Asia-Pacific writes:

“Communities in the Asia-Pacific region are highly diverse in terms of ethnic identity, caste, language and culture. This diversity implies that various community groups have diverse worldviews, beliefs and perspectives which by itself, is a wonderful indicator of a vibrant society. However, societies are also deeply unequal and hierarchical due to historical reasons – such as the caste system, patriarchy, colonization and more recently, the globalization and financialization of capitalism. These forces in turn have compounded and become interlinked with other newer sources of conflict and suffering including the complex effects of climate change. The role of community broadcasting therefore becomes twofold: first, articulating how these global and historical issues are ‘translating’ or manifesting in the local and in the present, how they are shaping imaginations of the future; and second, facilitating and organizing voices from oppressed communities to emphasize their emancipatory vision that will improve lives of all people.”

Even as the community radio sector is geared towards servicing the most vulnerable and marginalized, it suffers from a number of hurdles that prevent it from achieving its full potential for conflict resolution and peace building. Take for example, the case of disinformation and fake news giving rise to conflicts. The role of community radio in quelling fake news and disinformation for timely halting of misunderstanding and conflicts in communities is vital.

“Disinformation is often produced for and circulated at hyper local (village/district), local (state/provincial level), national and to some extent, international levels. Community radio broadcasters are most effective in countering disinformation circulating at state or national levels since these kinds of messages are fact-checked quickly and broadcasters can locate these fact-checked reports and use it for their own programming. However, community radio broadcasters have found it challenging to effectively counter disinformation produced and circulating at the hyper-local and local levels. In some countries, broadcasters are either prohibited by law or culturally discouraged to discuss electoral politics. Clearly, disinformation in this domain is hard to challenge or counter since doing so could involve the risk of upsetting powerful political actors and the radio stations could face adverse consequences. Similar risks are involved with countering disinformation in the domain of religion or faith.”⁵

This is an example of an obvious impediment that community broadcasters suffer in playing the role of peace makers. It underlines the importance of greater emphasis on policy advocacy so that community radios can receive the attention that it justly deserves from national and international governmental and non-governmental agencies. Investment in enhancing the capacities of broadcasters so that they can effectively address conflicts to nip them in the bud will be highly worthwhile.

AMARC Asia-Pacific has initiated several activities to enhance the role of community radios in conflict resolution and peace building. It is already working with more than 100 community radios, reaching out to a million listeners. However, this is still a small initiative in relation to the vast expansion of community broadcasters in the region. There is a long path to be trod ahead and community radios need every bit of support that can be made available.

Notes

1. https://shorturl.at/wLZqj

2. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC9628167/

3. https://shorturl.at/N5lof

4. Bush Radio was established in early 1990s during the apartheid regime. For several years it operated ‘illegally’ and supported the movement for equality, human dignity and human rights.

5. Dr. Ramnath Bhat in Nepal: Community Radio, Conflict Resolution & Peacebuilding.

Suman Basnet is the Regional Director of AMARC Asia-Pacific, the autonomous regional chapter of the World Association of Community Radio Broadcasters.