Empowering Nepalese Women Through Humanism

By Maya Devi Katuwal<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:office:office" />

 

Background

Nepalese women are the victims of many forms of discrimination stemming from the patriarchy, fatalism, and superstition nurtured by Hinduism for thousands of years. In Nepal, religion dictates every aspect of life, and regulates the lives of women in particular. The prevalent world view is deeply fatalistic. Caste and untouchability retain a strong hold on society. Superstition is rife. Under such circumstances women become the victims of discriminatory and irrational practices. It is only through a Humanist educational approach that the misogynistic attitudes of Manu’s moral code can be challenged and brought to the attention of civil society.

 

Religious, Social, and Cultural Discrimination

Sons are of greater importance than daughters in Nepalese society for both religious and material reasons. Above all, only a son can light the funeral pyre, allowing the soul of the deceased to reach heaven. The socio- economic importance of sons lies in the perpetuation of the family lineage, and security for the parents in old age. Daughters, once married, are expected to leave the family to serve their husbands and in-laws. Discrimination in Early Life

 

Because of the importance attached to sons, daughters have been discriminated against from birth or even before birth. From time immemorial, only the mothers of sons retained the respect of society. Despite modern biology, the belief still persists that women are responsible for the sex of the child. It is hardly surprising that female infanticide occurs in rural areas, and that in towns, couples abort female foetuses (see p. 10).

 

Education is the most important means for the development of human potential. From an early age, girls and boys are socialized according to the prevailing culture and tradition. Nepalese culture has internalized the norms and values derived from Hindu tradition. Girls learn from an early age that their primary duties are to bear children, to look after the needs of the family, and to obey and respect their elders and male authority, particularly their husbands. Education is considered less important for girls and relatively few make it through high school. Many girls have arranged marriages when they reach 14 or 15 years of age.

 

Their lack of educational opportunities leaves women with limited avenues for economic independence or for fulfilling their potential. They are left vulnerable and become the victims of irrational and superstitious beliefs and practices.

 

Marriage, Divorce, and Dowry

The legal age for marriage in Nepal is 16 for women and 18 for men, although child marriage is very common. Most marriages are arranged by parents and relatives. Legally, a woman cannot inherit anything from her parents after marriage, and her property becomes that of her husband. After divorce, a woman receives as settlement a small portion of her husband’s property commonly known as Mana Chamal, which is barely enough to keep her alive. She also faces the stigma of being a divorcee, with almost no chance of remarriage. Constitutionally, after divorce men and women have equal rights towards their children, but this is rarely so in practice.

 

Nepal shares with other South Asian countries the socially vicious practice of dowry.

 

Reproductive Rights

Regardless of their feelings and needs, women are required to bear children. They need permission to take advantage of the available contraceptives. While male contraceptives are safer and more convenient than those for females, they are not used because men fear a decrease in their libido. If an unmarried woman becomes pregnant, the sole responsibility for the baby falls on her. If she is caught in the process of an abortion, it is she who will be imprisoned, not her partner, until and unless she reveals his name. Fear and submissiveness ensure that only in rare cases is the name of the man revealed.

 

Women who do not conceive are scorned. If a woman does not conceive after ten years of marriage, her husband is legally entitled to marry again.

 

Humanist Efforts

To begin to change conditions for Nepalese women, the Women’s Wing of the Humanist Association of Nepal (HUMAN) has successfully implemented an ‘Empowering Women Through Humanist Education’ campaign, supported by the Institute for Humanist Studies (IHS). We have run training courses, and given talks and press conferences. We have provided medical support to the victims of so-called witchcraft practices, and published a report on the ‘witch identifying’ public rituals held in Mahottari district, Nepal.

 

The project has had a real impact on the lives of many Nepali women. It is estimated that more than 10,000 rural women have benefited from the project. We have formed sub-committees of women’s Humanist groups in Tribhuvan University, Chitwan, Biratnagar, Jhapa and Taplejung. These groups are very active but need lots of moral and financial assistance. At the moment we are involved in follow-up activities. We have more than 150 members throughout the country.

 

Our future plans include research and dissemination of information on discriminatory practices against Nepalese women, and the preparation of Humanist educational materials. We can inspire young minds with reason and cultivate a scientific temper through our talks and training courses in schools and colleges. But we must also reach out by setting up and guiding Humanist groups in the wider community.

 

Collaborating with other groups is another critical activity. We, as Humanists, embrace the concept of human rights, freedom, liberty, and the rights of rational choice. It is important that we network with human rights organizations both within Nepal and abroad to realize these aims.

 

Maya Devi Katuwal works for the Women’s Wing of the Humanist Association of Nepal. This article is adapted from the speech she gave at the IHEU Women’s Conference in November 2003.