Nepal's women's movement and the way ahead

With the industrial revolution that began in Britain in the eighteenth century, women also entered the labor market as workers, but their exploitation and oppression continued. By the middle of the 19th century, the voices raised against the slavery of women and the exploitation, violence and discrimination in factories and industries were transformed into demands for the end of patriarchal exploitation, the right to vote, equal rights and opportunities. There was a strong movement led by Clara Zetkin, Rosa Luxemburg, etc., especially for the justice, rights and equality of working women. Along with the women's resistance movement, they are constantly fighting for women's justice, liberation and equality all over the world.

Even in Nepal, women have been struggling against discrimination. The movement started by Yogamaya Neupane in 1973 called for an end to all forms of oppression against women. His campaign raised a strong voice against not only the tyrannical Rana rulers, but also discrimination against women and discrimination based on caste. The sacrifices of women in Nepal are not common even in the struggle against the panchayat regime, from Rammaya Chamay, who exchanged information during the political revolution of 2007. Women's Movement of Nepal has an important role in organizing women politically during the Panchayat ban, not only fighting against autocratic system, but also bringing women to the field of struggle against patriarchy. As a result of the change in the political system and the contribution, sacrifice and role of the women who tied the shroud and fought in the resistance struggle for women's liberation, they have gained constitutional, legal and political rights to a certain extent. However, in practical terms, the series of exploitation, discrimination, violence and atrocities on common women remains.

movement review

Nepal's women's movement has achieved some achievements after more than a hundred years of struggle. They are strongly raising the issue of rights by organizing politically and socially. The awakening, empowerment and resistance consciousness that has come to them can be considered as the achievements of the women's movement. Because of women's rebellion, resistance and organized efforts, parties have been forced to accept the issue of women's rights as a political agenda. Similarly, in terms of women's political representation, an extent of achievement has been achieved. At least one-third representation of women in the state and political parties has been implemented to some extent. As a result of the past struggle, 91 (33.09 percent) women are represented in the House of Representatives, while 200 women (36.36 percent) are represented in the Provincial Assembly. 25 local governments are headed by women, including 13 mayors and 12 village chairpersons, while 233 are deputy mayors and 335 are vice presidents. Similarly, 69 wards are led by women. The current coalition government also has 4 women ministers. However, the three levels of government and representation in the House of Representatives are not in a position to transform the patriarchal power-relationship. Similarly, theoretically, women have equal rights in their ancestral property, and special arrangements have been made for health, education and employment. In addition to this, the intervention of the state, political parties and progressive groups against violence against women, cultural abuse is increasing. In this way, there have been some reformist achievements from the angle of women's rights. However, politically, ending patriarchal power relations and exercising equal political power has not created a situation. Until such a socio-political environment is created, there cannot be a radical change in the patriarchal state. Likewise, oppression and violence against women will continue until equal rights over property are established. Not only this, the cultural view and behavior towards women in Nepalese society is very discriminatory. Patriarchal psychology dominates, which does not easily accept women's knowledge, abilities and strengths and weakens them psychologically. Likewise, physical and psychological violence against women in the society continues.

The political party is the main force of the democratic system. Theoretically, all the parties in Nepal have accepted the inclusion. However, the main leadership is men. Therefore, the party's leadership, ideas, approach, policies and programs are also guided by the patriarchal concept. Therefore, there is no debate and discussion about women's liberation ideas, policies and programs in that party. Unless there is an interventionist representation of women in the role of thinking and policy making, the party cannot do concrete work for women's liberation. Therefore, there is a need for a serious review and discussion in the women's movement regarding the current economic-political system, the character of the political party and the political idea of ​​women's liberation. Basically, the political system that women want and the creation of a political ideology that ends the patriarchal power-relationship is an important question of the current women's movement.

Nepali women have gained some rights due to their decades-long struggle and movement, but overall women's liberation has not been achieved. The Nepalese state has been transformed from a feudal system to a capitalist economic-political system and from a unitary system to a federal democratic republic. Thus, with the changes in the economic-political system, it is necessary to seriously review the achievements of the women's movement in Nepal, the strategies practiced, the course of action and the weaknesses during the movement. The knowledge and wisdom gathered from the past experience should be carefully reviewed in the form of changes in the economic-political system, changes in the practice of patriarchal power and discrimination and violence against women. Based on that, the direction of the future struggle for women's liberation should be decided.

There is diversity in Nepali society. On the one hand, there is diversity in the ideological approach to women's liberation, on the other hand, the problems, challenges and aspirations of women in different communities are also different. For example, the liberation of the sexually oppressed Khasarya women and the liberation of the linguistically-culturally oppressed tribal tribe, the Madhesi women, are different in their agenda. Moreover, without the rights of Dalit women who are discriminated against and oppressed even by men and women of the so-called non-Dalit community due to poverty, patriarchy and caste system, the rights of women as a whole cannot be ensured. In such an environment, a unified and strong movement should be built to address the concerns and aspirations of women from oppressed classes, castes and communities. A unified and strong women's movement that is owned and concerned by women of all classes and communities as a whole is the need of the hour.

next movement

During the creation of the new constitution by the Constituent Assembly, he continuously pressed for women's rights to be included in the constitution. The Constituent Assembly, streets and public areas put pressure on the party and policy makers. As a result of this struggle, some basic issues of women's rights were included in the constitution. Political representation of women improved somewhat due to constitutional and legal provisions. However, it has not been able to break the patriarchal power-relationship as a whole. Women's basic political, economic and cultural rights as well as the end of discrimination and social justice have not been established. In such a socio-political environment, the women's movement should move forward with a clear ideology, approach, strategy and plan for women's liberation. In this process, it is necessary to identify and mobilize the power in political and social movements.

There is naturally a diversity of ideologies within the women's movement. Among such diversity, the ideological construction of women's liberation is a matter of challenge. However, the issue of women's liberation is a common concern. In such an environment, it is necessary to build a political direction for women's liberation as a whole. In addition, there is class and ethnic diversity in Nepali society. It is necessary to build a unified and strong national women's movement that addresses the concerns of women of all castes, classes and communities.

If we look at Nepali society in general, there has not been an environment for women to be decisive in the home, family, political party and power. In politics, there is no attempt to accept women's leadership and establish it as leadership. If we look at the history of Nepalese politics, neither the main responsibility of any party nor the chief executive post has been given to a woman. The main reason for this is the dominance of patriarchy in the party and the main leadership. Despite opposing patriarchy in theory and speech, in practice, as long as patriarchy prevails in political leadership, women's leadership, ideas and policies have not been accepted easily. Nepal's political women's movement is constantly struggling against such patriarchy. To create the idea of ​​women's liberation in the party and prepare and implement policies and programs accordingly, women should be given a place and a political environment should be prepared to accept them as leaders. The current political leadership does not seem ready for this. Patriarchal leadership must be challenged through constant struggle and necessary rebellion.

All over the world, men have been reaping structural dividends, as male-dominated socio-political systems have been constructed and practiced. In early communism, freed women were transformed into slaves after male power started enslaving them. Even in feudalism, the power of the family, society and the state was taken over by men and women were subjected to extreme exploitation, oppression and oppression. With the industrial capitalist system, women came out of the feudal system, but women's labor was highly exploited in factories and industries. The neoliberal capitalist world order is commodifying women. Behind this, economic and political power is under the control of men. Thus, women are left behind due to the political, economic, social and cultural system created by patriarchy. In Nepal, there is violence against women at home, family, society, political party. Most men suffer from the cultural disease of oppressing, humiliating and discriminating against women. Establishing social justice is not possible with such psychology and approach. Men, who have historically reaped the dividends of exploitation and oppression of women, must join the movement for women's liberation. Without the liberation of women, even men cannot be freed from discriminatory patriarchy. Therefore, the issue of women's liberation is related to the liberation of men from discriminatory, tyrannical and oppressive socio-cultural forces.