“Bhalighary Khalo Pratha is a system where the various services of Dalits are supplied in the context of an ongoing relationship between a client and patron also known as a patron-client relationship. The major means of livelihood of Dalits is the sale of their traditional caste occupation to the patrons who are mostly high caste Hidu landlords. The services of Dalits are paid mostly in kind (grain) and sometimes cash as well…The relationship can be temporary or permanent. Hill Balighare dalits include damai(tailor), Sarki (leatherworker) and Kami(blacksmith). In the terai the Balighare dalits include dhobi(washerman), badi(potters and entertainers) and Hajam(hairdressers)”
Dahal et.al 2002

Resham Pariyar spent the first half of his life working hours a day, everyday of the week for months and years for the rich families of his community. His years of working did not produce any savings or possessions to make his life more comfortable. His work was paid for with a few bags of rice, vegetables some hand me down clothes. His family ate enough to survive but not enough to avoid hunger altogether. Resham was a victim of the Bhalighary system, a traditional employment arrangement based entirely on caste divisions and discrimination.

The Bhalighary system of employment creates unequal and discriminatory employment relationships between the wealthy upper caste elite and the low-caste dalit people. According to their caste, Dalit people are essentially born into a trade. Some are tailors and blacksmiths, while some are left to even more unappealing jobs such as street sweeping and removing the dead carcasses of animals. The dalit people offer their services to the wealthy and depend on them to survive. From this unequal relationship came the unequal barter system also known as Bhalighary. Within this system the Dalit workers are paid in goods like rice, vegetables or clothing. The price is set at the beginning of the relationship or year. Once the price is set the bhalighary laborers must offer their services whenever their patrons ask for it. In almost every case the patrons take advantage of their laborers and require them to work long hours, much longer than could be justified by the small amount of payment they receive. While this system has largely disappeared from the major urban centers of Nepal it has not been eradicated throughout the country.

Bhaligary workers in many areas are trapped into the situation by cultural and religious beliefs, lack of awareness as well as fear for their futures. Even those bhalighary workers who realize how discriminatory and wrong the practice is fear that if they ask for more payment, or regular payments in cash they will lose their patrons entirely. The fear of losing their only source of income, no matter how meager it may be, ensures that most laborers allow themselves to continue to be victimized.

Resham Pariyar is no longer a victim, he extradited himself from the unfair employment relationships that made his life so hard. While he has quit the bhaligary system, he has by no means forgotten it. While the first half of his life was occupied participating in the bhalighary system, he has dedicated the second half of his life to ending the practice. Resham Pariyar is now the president of Peedit Janashewa Bikash Karyakram, an NGO working to advocate for Dalit rights and help Dalit communities improve their situations. His energy has helped raise the issue of Bhaligary on a national level, and aims to end the practice completely. As he speaks of his plans for conferences, rallies, community organizations, protests and campaigns his passion regarding this topic can be seen in his face and felt in his energy as it fills the room. Half a life suffering through humiliation, poverty and injustice did not break this man. His difficulties have only armed him with a righteous dedication aimed at ensuring that future generations of Dalit people will not lose decades of life like he did.