Community Update

World Pulse Toolkits Available!

At World Pulse, we recognize the need for ongoing learning—for you and for your community! Our toolkits are all available here.

We are especially excited to share our signature Citizen Journalism and Digital Empowerment Curriculum. Start learning today!

Social Status of Nepalese Women

Universal Declaration of Human Rights (UDHR) proclaims that all human beings are born free and equal in dignity and rights and that everyone is entitled to all the rights and freedom set forth therein, without distinction of any kind, including distinction based on sex (Seo, 2011; Nepal law commission, 2007). However, violence against women is a widespread phenomenon in Nepal. The three dimensional of gender injustices are economic, cultural and political, as Fraser mentioned in new left review (2009). Nepalese women particularly in rural areas are “disempowered”[1]resulting from patriarchy,[2]social and cultural prejudices and civil and political unjust that legitimize and maintain unequal power relation between men and women (UNESCAP, 2000 p.14; Ghandhi, 2004, p95) in all private and public sphere.

Some of the common forms of violence Nepalese women are subjected to are “domestic violence,” “sexual exploitation,” “incest,” “rape,” “sexual harassment,” “sex discrimination,” “medical abuse,” “marital rape,” “pornography and abuse of women in media,” “custodial abuse,” “female foeticide,” “dowry-related violence and murder,” and “physical and mental torture,” “culture-bound practices” and “ritual abuse” (Tuladhar cited on UNESCAP report 2000). These have been exacerbated by several others factors such as poverty,[3] domestic violence, trafficking, financial dependence, lack of education, and limited training opportunities, which have challenged to exercise women’s right in the country (UNESCAP, 2000; Martin, 2008).

Nepalese society creates a distinct role for men and women since its formation. Men are the “breadwinner,” “protector”, “provider” and held a superior position within the “domestic mode of production” and control the distribution of resources and goods in the family (Subedi, 2010; p3-7). Although women in rural villages care their family members as they rise, still most of the parents preferred sons over daughter (Martin, 2008). As a result, many women from rural and urban areas are obligated to give a birth to a child until they have a son. Their bodies are treated as if like a child bearing machines. It is widely believed in a traditional family that the birth of a son paves their way to heaven (chhora paye swarga jaane)[4] therein fosters the derogatory attitude towards women (Malla, 2000). Even now, most of the parents prefer to wait just to give birth to a son (dhilo paye, chhora paye) in the name of preserving the customs.

On the other hand, girls are discriminated from the day they are born. From the early ages, boys are prepared towards 'outside world' to involve in “productive”[5] and decision making function, whereas girls are detained to the 'inside world' to learn the household chores to be a perfect “home maker,” “dutiful and loyal wife,” “loving mother,” “subservient” and “service provider.” In the same way, daughters are considered to be given away as a “gift” in marriages in the name of traditional practices called kanya daan.

Even if women are employed, they are assigned for lower clerical jobs. Their income are used as supplement, similar to what feminist Fraser define “Androcentrism” during the critique of the old paradigm of movements (2009, p101). Generally, it is acknowledged that son brightens the whole world, whereas a daughter can only brighten the kitchen (Chhora paye sansar ujayalo, chhori bhaye banchha Ujyal). The society gives the full rights only to sons to carry the family name, perform death rituals and rite (Subedi, 2010; p.16), regardless of some legal provisions to eliminate gender based inequalities. This is to mention just a few points from Subedi’s work: From the very early age, female are treated as if they are not as good as men. Young girls are fed after their brother, young wives are look after husbands, elderly women look after their sons and so the cycle continues (2010, p7).

On the other hand, wife is also taken as the dust of the husband foot (Srimati bhaneko paitalako dhulo ho) so, a husband owns a full “power” to do “whatever” and “whenever” he wants. This belief has also enhanced the cases of domestic violence in Nepal. There were 1,100 cases of domestic violence that have been documented at the central cell for women and children police headquarters only in 2007. The most highlighted case was Husun Idrisi from Nepalgunj, one of the western cities of Nepal. Her husband poured kerosene in her body, set a fire nearby and locked inside a toilet for not bringing enough marriage dowry, but she was survived with the help of neighbors when they heard her shouts for help (Dhakal, 2008). Similarly, four women were killed just in a week space from “zones free of violence against women”[6] in dowry related disputes by their family members in the last week of January 2008 (Dhakal, p548). How can we expect a respectable position of women in public spaces, if they are ignored and sometimes killed in their own families, by their own relatives?

There are also hundreds of undisclosed cases of domestic violence against women. Women social lawyers and workers argues that almost 70% of rape incidents are by close relatives and go unreported but the crime research branch denied the fact and only admit that 40% of rape incidents are concealed (UNESCAP, 2000). Yet, there is no any instances record of sexual cruelty in the form of sexual intercourse between a husband and a wife’s will, although there exist many.

The society accepts the fighting between wife and husband as a fire in the hay which flares up quickly and dies as immediately (logne swasniko jhagada paralko ago). Thus, interference in others family matter is “not accepted” and “not advisable,” even if it is the case of intensive and serious violence and abuse (Dhakal, 2008). Additionally, women trafficking for the purpose of prostitutions are now widely increasing in an alarming rate[7] in Nepal but there is no factual information on how many women are trafficked every day, except than the Trafficking in Persons and Transportation Control Act (TPTA) 2007.

There are number of advocacy campaigns for the public denouncement of violence against women y some NGOs (UNESCAP, 2000, p.22), but still violence against women is rampant. There is a need to understand that prejudices come from traditional norms and values and are created and foster by human beings long time back which can be changes to benefits both sexes and make our society a better place. Women should be recognized as a partner rather than a subordinator to men. Moreover, gender should take into consideration as a necessity in development work to create a gender equal society.


United Nations Economic and Social Commission for Asia and the Pacific (UNESCAP). “Violence against Women in South Asia.” 2000. p11-80. ISBN:9211200245. United Nations publication. New York. Print.

Malla, Sapana Pradhan. “Property Rights of Nepalese Women.” FES Nepal. March 2000.Web. 20 June 2011.

Subedi, Prativa. Nepali Women at the Crossroads: Gender and Development. Tripureshwar, Kathmandu, Nepal: Sahayogi Press, 2010. p1-138. Print.

Martin, Jodie. "Women and Patriarchy in Nepal: The Legal System and Patriarchal Structure Continues to Discriminate." Activism by Suite 101. 21 Aug.2008. Web.17 May 2011.

Seo, Youngpyo. "Seminar 5: Feminist Critique of the Old Paradigm of Movements." Social Problems and Social Movements politics. MAINS. SKHU Classroom. 2011. Lecture.

Ghandhi, P.R. Blackstone’s International Human Rights Documents. 4th edition. 8 Sept. 2004. p95-104, p472-505. Oxford: Oxford University Press. ISBN: 0199273065. Print.

Nepal law commission. “Optional Protocol to the Convention on the Elimination of Discrimination against Women.” 15 June 2007.Print.

Fraser, Nancy. “Feminism, Capitalism and the Cunning of history,” New Left review 56. Mar-Apr 2009. p97-117. Print.


[1] The term “Disempowered” has been borrowed from the author of Nepali Women at the Crossroads which means that women have no control over resources or information, decision making role and have to work under someone else’s direction (p16).
[2]Patriarchy is a constant societal structure in Nepal that refers to the rule of men’s where men dominate oppressed and exploit women to extract benefits. It also encourage men to be sexually assertive to perceive women in sexual term (Subedi, 2010).
[3] UNESCAP reported that about 31% of the total population lives below the national poverty line, whereas, about 25% of the total population live below $1 per day in 2004 (2007, P.106). After signing MDGs, the government of Nepal has committed to reduce the national poverty line to 21% and population living $1 to 17% by 2015.
[4] I have written the patriarchy Nepali beliefs which reflects the derogatory attitude towards Nepalese female in the bracket. All of these beliefs that are used in my paper are taken from Malla.
[5]Productive work refers to the works that generate money in the form of salary, wages or income.
[6] A year back, the local civil society organizations have declared “zones free of violence against women” in Rupandehi and Nawalparasi, two of 75 districts in Nepal, but four women were killed for not bringing enough dowries. This is one of hundreds growing culture of impunity throughout the country.
[7] It is estimated that about 300,000 women are trafficked and forced to be prostitute only in Indian brothels. Other destinations of women trafficking are Middle East and some European countries.

Please also refer to my blog you can see it with pictures.
Social Status of Nepalese Women

  • Comments

    Patriarchy keeps re-inventing itself in various forms.

    Dear Sunita. This is a power analysis on the situation of Nepalese women. Reading through your essay, a couple of things drew my attention.

    1. The fact that the girl child doesn’t inherit the family name, which i supposed is the Father's name. (If my understanding of Father is wrong, and not actually the Father's name, kindly correct me). To me, i would say, it is a logical benefit for the girl child to not bear a family name which is patriarch. With these, they bear an identify of theirs and not of a structure which the society has given it social privileges. I know, the intension of such act is not to give the girl child (women) the opportunity or power to define themselves, who they are and what they stand for – instead, the acts intends to represent the women as “ a no person” in the society.

    2. Understanding that the concept of private and the public should be treated like two separate entities. This is one big paradox that I have always argued. (...interference in others family matter is “not accepted” and “not advisable,” even if it is the case of intensive and serious violence and abuse (Dhakal, 2008).

    3. "...elderly women look after their sons...’’ this is very logical. I see elderly women playing a vital role in your society. I strongly believe that they would be the best people to influence the decisions their sons make.
    Dear Sunita, to what extent is "Seniority" an issue in your society, Nepal. I see an entry point. I would recommend that the Elderly women be involved in these campaigns. Their statuses in the community seem to be highly noticeable. Relatively, the elderly women hold some level of social power over the other women (girls and young women). Women need to take advantage of some these opening to redress the structures.

    Sisters, it is time we challenge the structural settings put in place, while understanding that Patriarchy is not static.

    Sunita, I love your article. This is an amazing piece to use in interrogating the questions around patriarchy and masculinity in a society where 3/4 is of the opposite sex.

    This is beautiful.

    Many thanks for sharing this with us here on pulsewire.

    Stay Blessed



    facebook: Zoneziwoh

    twitter: @ZoFem

    Dear Zoneziwoh,

    Thank you so much for your time and valuable comments. I appreciate your comment and have helped to think in various perspectives dear! Let me respond you in the above three comments which you have written:

    1. It’s the father last name not father’s first name. I think you misunderstood me. What I meant here is when a girl is borne she has given her father’s last name called family name, but once she is married she has another family name attached to her husband. It means, our identity is attached whether with our father’s name or with our husband’s name. Even still in many villages married girls are forced to change their own family name they inherit from their father. I was just highlighting the case why should we force to change our family name, once we are married. It’s not just in-laws or husbands but the societal force that has seen as a huge barrier in our own identity. I think we both mean the same things in some ways, correct me if I am wrong. There should be the limitation of private and public. If a married couple have a problem and a husband/wife kill one, is it really a private? Can we really see a person like you, me and us dying in the name of private relationship?

    2. What do you mean? Could you please elaborate more? I can guess but I might be wrong.

    3. Yes it makes logical sense when elderly look after sons but what about “From the very early age, female are treated as if they are not as good as men. Young girls are fed after their brother, young wives are look after husbands,” from the same line of the sentence. Similarly, why elderly women are just looking after their sons? Why can’t they come out of their house?

    4. Yeah I totally agree with you that Elderly women have some power even to repress their daughters and in-law. They have also played some role to repress young girls and women to come out of their home. Yeah we could take the advantages of those women; there is no doubt that we can advantages to some extent.

    With Love and Regards
    Sunita Basnet

    zoneziwoh's picture

    Very Well Said

    Very true dear Sunita.

    I personally do not understand the logic of the [Private and Public]. Just as you rightly put it; what essence is there when a couple’s life is in danger? And if truly the personal is private and the public is political. Why would investigations seek for witnesses during home homicides? So, you see how patriarchy is monopolising all situations.
    Again, many thanks for the mixed up correction. Truly , I misunderstood the context.

    Stay Blessed



    facebook: Zoneziwoh

    twitter: @ZoFem

    typos mistake.

    With Love and Regards
    Sunita Basnet

    Magazine »

    Read global coverage through women's eyes

    Letters to a Better World

    Letters to a Better World

    Community »

    Connect with women on the ground worldwide

    womenspace's picture

    CAMBODIA: Ordinary Women Can Make a Difference

    Campaigns »

    Be heard at influential forums

    WWW: Women Weave the Web

    WWW: Women Weave the Web

    Programs »

    Help us train women citizen journalists

    World Pulse Voices of Our Future

    World Pulse Voices of Our Future

    Partners »

    Join forces with our wide network of partners

    Nobel Women's Initiative

    Nobel Women's Initiative