storybook
पुस्तक

Listen to the storybook (available in Nepali, with Nepali Sign Language and English subtitles)
कथापुस्तक सुन्नुहोस् (नेपालीमा उपलब्ध, नेपाली सङ्केत भाषा र अंग्रेजी सबटाइटल सहित)
Storybook Editor’s Statement
पस्तक सम्पादककाे वक्तव्य
Fiction As Method
“Good fiction is the truest thing that ever there was. Facts are not necessarily the only truths. Facts can be fiddled with by economists and bankers. There are other kinds of truth. It’s about telling the story.”
– Arundhati Roy
We have employed fiction as a tool, a method, a way of understanding and relaying these ten stories of change. Although fiction is understood to be something that is “made up” or “unreal,” we have found this medium capacious and acrobatic especially in revealing layers of truths in the diverse stories we encountered across the five districts of Kavre, Sarlahi, Surkhet, Doti and Kailali.
Tasked to write only 10 stories of 10 women when we spoke to over 100 women from March-June of 2024, we leaned on fiction as a method to democratise the selection and crafting of stories. We were careful not to make a single “heroine” out of a single woman’s story. As such, we changed the names of the protagonists of these stories to protect their identities, and to shield them from any uninvited attention or unforeseen attack. Although stories of change can be inspiring, many of the women from the stories have arrived where they are against many odds, and are still pursuing a life of their own choosing despite familial and societal pressures.
Most importantly, fiction allowed us to create a single female protagonist by borrowing characteristics and life events from other women of similar age, background, context, and geographic disposition. Fiction made it easier for us to tell as many stories of as many women as possible.
This anthology holds stories of women who have historically been left out of public narratives. And because of such an erasure, their realities when told in the form of a story often appear fictitious: Badi women who fight against injustice; a young Dalit woman who leaves her abusive husband and chooses a path of freedom for herself and her son; a Tharu woman who deeply loves another woman; an elderly woman who chooses to care for herself; Musahar women who share their desires to love and be loved, to name a few.
But most of these stories are based on real-life events of the women we have met. Some parts of the stories have been dramatized in scene form to accurately maintain the integrity of the stories in the ways we received them. And some of the stories capture and realise the dreams and desires that many women shared with us.
All of these stories are true.
– Arundhati Roy
We have employed fiction as a tool, a method, a way of understanding and relaying these ten stories of change. Although fiction is understood to be something that is “made up” or “unreal,” we have found this medium capacious and acrobatic especially in revealing layers of truths in the diverse stories we encountered across the five districts of Kavre, Sarlahi, Surkhet, Doti and Kailali.
Tasked to write only 10 stories of 10 women when we spoke to over 100 women from March-June of 2024, we leaned on fiction as a method to democratise the selection and crafting of stories. We were careful not to make a single “heroine” out of a single woman’s story. As such, we changed the names of the protagonists of these stories to protect their identities, and to shield them from any uninvited attention or unforeseen attack. Although stories of change can be inspiring, many of the women from the stories have arrived where they are against many odds, and are still pursuing a life of their own choosing despite familial and societal pressures.
Most importantly, fiction allowed us to create a single female protagonist by borrowing characteristics and life events from other women of similar age, background, context, and geographic disposition. Fiction made it easier for us to tell as many stories of as many women as possible.
This anthology holds stories of women who have historically been left out of public narratives. And because of such an erasure, their realities when told in the form of a story often appear fictitious: Badi women who fight against injustice; a young Dalit woman who leaves her abusive husband and chooses a path of freedom for herself and her son; a Tharu woman who deeply loves another woman; an elderly woman who chooses to care for herself; Musahar women who share their desires to love and be loved, to name a few.
But most of these stories are based on real-life events of the women we have met. Some parts of the stories have been dramatized in scene form to accurately maintain the integrity of the stories in the ways we received them. And some of the stories capture and realise the dreams and desires that many women shared with us.
All of these stories are true.
Muna Gurung, Editor
Srijanalaya
Srijanalaya
आख्यान – एक पद्धति
“राम्रो आख्यान भनेको आजसम्म भएको सबैभन्दा सत्य कुरा हो । तथ्यहरू मात्र सत्य हुन्छन् भन्ने हुँदैन । तथ्यलाई त अर्थशास्त्री र बैङ्करहरूले हिनामिना गर्न सक्छन् । सत्य अन्य प्रकारका पनि हुन्छन् । यो त कथा भन्नेमा भर पर्छ ।”
अरुन्धती रोय
काभ्रे, सर्लाही, सुर्खेत, डोटी र कैलाली जिल्लामा हामीले विविध कथा भेट्यौँ । परिवर्तनका १० कथा बुझ्न र भन्न हामीले आख्यानलाई एक उपकरण अथवा पद्धतिको रुपमा प्रयोग गरेका छौँ । आख्यानको विधालाई प्रायः “काल्पनिक” वा “अवास्तविक” भनेर बुझिएता पनि यस विधामा वास्तविक घटनाभित्र लुकेका सत्यका तहलाई उजागर गर्ने क्षमता रहेको छ ।
२०८० फागुनदेखि २०८१ असारसम्ममा सयभन्दा बढी महिलासँग कुराकानी भएता पनि हामीले केवल १० जना महिलाका १० वटामात्र कथा लेख्नुपर्ने थियो । कथाहरू छान्ने र बुन्ने प्रक्रियालाई लोकतान्त्रिक बनाउन हामीले आख्यानको सहारा लियौँ । कुनै एक महिलाको कथाबाट एउटा मात्र “हिरोइन” नबनोस् भन्नेमा हामीले ख्याल पुर्यायौँ । त्यसैले, यी कथाका पात्रहरूको पहिचान नखुलाउन र कुनै पनि अनावश्यक चासो वा आक्रमणबाट जोगाउन नाम परिवर्तन गरिएको छ । परिवर्तनका कथाहरू पक्कै प्रेरणादायी हुन्छन्, तर यी कथामा रहेका अधिकांश महिला धेरै चुनौतीको सामना गरेर अहिलेको अवस्थामा आइपुगेका छन् । हालसम्म पनि पारिवारिक तथा सामाजिक दबाबका बाबजुद उनीहरू आफ्नो जिन्दगी आफ्नै रोजाइअनुसार बाँचिरहेका छन् ।
मुख्यतः आख्यानको विधाले उमेर, पृष्ठभूमि, सन्दर्भ र भौगोलिक भोगाइ उस्तै रहेका अन्य महिलाबाट उनीहरूका विशेषता र जीवन घटना सापटी लिएर एउटी महिला पात्र सिर्जना गर्न सघाएकाे छ । आख्यानका कारण हामीले भेटेकामध्ये धेरैभन्दा धेरै महिलाका कथा भन्ने हाम्रो चाहना साकार भएको छ ।
यस सङ्ग्रहमा यस्ता महिलाका कथा छन्, जसलाई ऐतिहासिक रुपमा मूलधारका कथाबाट वञ्चित गरिएको छ । यस्तो असमावेशीकरणका कारण तिनका वास्तविकता एक कथाको रूपमा प्रस्तुत हुँदा काल्पनिकजस्तो लाग्न सक्छ । अन्यायविरुद्ध लड्ने बादी महिला, अत्याचारी पतिलाई छाडेर आफ्नो र आफ्नो छोराको लागि स्वतन्त्रताको बाटो रोज्ने एक युवा दलित महिला, अर्की महिलालाई गहिरो माया गर्ने एक थारू महिला, आफ्नो हेरचाह गर्ने चयन गरेकी एक वृद्ध महिला, माया गर्ने र पाउने इच्छा राख्ने मुसहर महिला यसका केही उल्लेखनीय उदाहरण हुन् ।
यद्यपि यसका अधिकांश कथा हामीले भेटेका महिलाहरूको वास्तविक जीवनकथामा आधारित छन् । हामीले बुझ्ने हिसाबले कथाको सत्यतालाई निष्ठापूर्वक कायम राख्न कथाका केही भाग कल्पनाकाे सहाराले चित्रण गरिएको छ । हामीसँग खुलेर साटिएका सपना र इच्छालाई समेट्दै केही कथाले तिनलाई साकार पनि पारेका छन् ।
यी सबै कथा वास्तविक हुन् ।
अरुन्धती रोय
काभ्रे, सर्लाही, सुर्खेत, डोटी र कैलाली जिल्लामा हामीले विविध कथा भेट्यौँ । परिवर्तनका १० कथा बुझ्न र भन्न हामीले आख्यानलाई एक उपकरण अथवा पद्धतिको रुपमा प्रयोग गरेका छौँ । आख्यानको विधालाई प्रायः “काल्पनिक” वा “अवास्तविक” भनेर बुझिएता पनि यस विधामा वास्तविक घटनाभित्र लुकेका सत्यका तहलाई उजागर गर्ने क्षमता रहेको छ ।
२०८० फागुनदेखि २०८१ असारसम्ममा सयभन्दा बढी महिलासँग कुराकानी भएता पनि हामीले केवल १० जना महिलाका १० वटामात्र कथा लेख्नुपर्ने थियो । कथाहरू छान्ने र बुन्ने प्रक्रियालाई लोकतान्त्रिक बनाउन हामीले आख्यानको सहारा लियौँ । कुनै एक महिलाको कथाबाट एउटा मात्र “हिरोइन” नबनोस् भन्नेमा हामीले ख्याल पुर्यायौँ । त्यसैले, यी कथाका पात्रहरूको पहिचान नखुलाउन र कुनै पनि अनावश्यक चासो वा आक्रमणबाट जोगाउन नाम परिवर्तन गरिएको छ । परिवर्तनका कथाहरू पक्कै प्रेरणादायी हुन्छन्, तर यी कथामा रहेका अधिकांश महिला धेरै चुनौतीको सामना गरेर अहिलेको अवस्थामा आइपुगेका छन् । हालसम्म पनि पारिवारिक तथा सामाजिक दबाबका बाबजुद उनीहरू आफ्नो जिन्दगी आफ्नै रोजाइअनुसार बाँचिरहेका छन् ।
मुख्यतः आख्यानको विधाले उमेर, पृष्ठभूमि, सन्दर्भ र भौगोलिक भोगाइ उस्तै रहेका अन्य महिलाबाट उनीहरूका विशेषता र जीवन घटना सापटी लिएर एउटी महिला पात्र सिर्जना गर्न सघाएकाे छ । आख्यानका कारण हामीले भेटेकामध्ये धेरैभन्दा धेरै महिलाका कथा भन्ने हाम्रो चाहना साकार भएको छ ।
यस सङ्ग्रहमा यस्ता महिलाका कथा छन्, जसलाई ऐतिहासिक रुपमा मूलधारका कथाबाट वञ्चित गरिएको छ । यस्तो असमावेशीकरणका कारण तिनका वास्तविकता एक कथाको रूपमा प्रस्तुत हुँदा काल्पनिकजस्तो लाग्न सक्छ । अन्यायविरुद्ध लड्ने बादी महिला, अत्याचारी पतिलाई छाडेर आफ्नो र आफ्नो छोराको लागि स्वतन्त्रताको बाटो रोज्ने एक युवा दलित महिला, अर्की महिलालाई गहिरो माया गर्ने एक थारू महिला, आफ्नो हेरचाह गर्ने चयन गरेकी एक वृद्ध महिला, माया गर्ने र पाउने इच्छा राख्ने मुसहर महिला यसका केही उल्लेखनीय उदाहरण हुन् ।
यद्यपि यसका अधिकांश कथा हामीले भेटेका महिलाहरूको वास्तविक जीवनकथामा आधारित छन् । हामीले बुझ्ने हिसाबले कथाको सत्यतालाई निष्ठापूर्वक कायम राख्न कथाका केही भाग कल्पनाकाे सहाराले चित्रण गरिएको छ । हामीसँग खुलेर साटिएका सपना र इच्छालाई समेट्दै केही कथाले तिनलाई साकार पनि पारेका छन् ।
यी सबै कथा वास्तविक हुन् ।
मुना गुरुङ, सम्पादक
सृजनालय
सृजनालय

The first edition is now published by Srijanalaya with the support of UN Women Nepal and the Government of Finland as part of the Hamro Sahakarya: Our Collective Action – The Storytelling Initiative. The illustrated book is available in Nepali in both print and digital formats, and in English in a digital format. The Nepali version is also available as an audiobook and in Nepali Sign Language.
view flipbook in english
view flipbook in Nepali

