The word, ‘feminism’, has its origins in the Latin word ‘femina’ meaning ‘woman’. It emerged in the 19th century, as a belief and movement that supports empowering women to ensure gender equality in an androcentric society. However, even with its widespread belief, its attempt to dismantle the entrenchment of patriarchal systems remains slow and scarce in Nepal and South Asian countries in general.
With the rise of social media, feminism is slowly becoming an infamous topic. It is now frequently associated with misandry. However, in simple words, it has always stood for gender equality and giving women the chance to be treated as equally and unquestionably as men are, in whichever path they choose in their lives.
The growing openness to women engaging in paid employment, entrepreneurial ventures, and generally any pursuits once dominated by men, reflects the growing independence of women. However, persistent disparities in society continue to keep the need for feminism alive. Rekha Pande’s research reveals that workplace inequality remains deeply rooted. Women often earn less than men for the same work, about 82 cents for every dollar, despite having equal education, experience, and family situations.
Even women in leadership face bias; when Yahoo CEO Marissa Mayer announced her pregnancy, many questioned her ability to lead. Society still idealizes the “good” mother as one who prioritizes home and children, while fathers face no such scrutiny. This double standard hinders women’s career growth.
The most significant indicator of the need for feminism in South Asian countries is the alarming prevalence of gender-based violence and crimes against women. Nepal reports 23 percent of women reporting physical violence and eight percent reporting sexual violence since age 15, and higher rates in Madhes Province.
Systematic reviews identify ecological risk factors: husband’s alcohol use, low education, early marriage, controlling behavior, caste/region marginalisation, and entrenched patriarchal norms. Furthermore, cultural practices such as chhaupadi, child marriage, deuki and kamlari legitimize women’s subordination and amplify vulnerability in our country.
A counterargument that attributes such violence solely to Nepal’s underdevelopment is weak, as gender-based violence is pervasive across South‑Asia, manifesting as intimate‑partner abuse, dowry‑related killings, street harassment, and technology‑facilitated abuse. In Bangladesh, two‑thirds of women experience some form of violence, with patriarchal customs driving dowry deaths, rape, acid attacks and trafficking. Pakistan’s surveys show roughly one‑third of women suffer domestic violence, especially in rural areas where education and economic dependence are low.
South Asia has long tied their familial and societal honour to women, which obstructs their independence to make their own choices about their sexuality and reproductive decisions. Alongside this, the core construction of families assigns the senior-most authority of decision-making to the male member, instead of working together towards a happy life. This authority gives the males a perceived right to control the women and the younger ones of the family. This is a practice of gender inequality disguised under the impression of ‘traditions’, simultaneously undermining years of oppression. This pattern also results in violent crimes such as marital rape, wife-beating and denying women access to money, education, or employment.
Feminist scholars specifically argue that ‘violent patriarchal constructions’ are what legitimize both honor crimes and domestic control. Furthermore, feminist economics highlights a complex relationship where economic empowerment, by unsettling established gender norms, can unfortunately lead to a heightened risk of intimate partner violence.
It is common to raise women to adjust and ‘keep the peace’ through silence, mediation or clothing that covers the body completely. Even though people of urban areas are practicing the opposite, rural areas still find veiled women caged in their homes, fiercely dominated by their husbands to resort to only housework with no say in household decisions of any kind whatsoever. It is evident that these actions stem from fundamentalist beliefs in countries like ours, with strong orthodox backgrounds and diverse bases for establishment of thought patterns.
Marriage, a mythologically and culturally respected union for centuries has also functioned as an anti‑feminist agenda. When marriage institutionalises and reproduces gendered hierarchies that limit women’s autonomy and reinforce patriarchal power, it acts as a catalyst of gender inequality and thus births a number of social disorders. By framing the union as a “natural” pairing of a male breadwinner and a female caretaker, marriage normalises a binary division of labour that privileges men’s public roles and confines unwilling women to private, domestic spheres, even through use of force.
Social identity theory, which refers to one having a strong sense of belonging to one’s own gender group, makes individuals more inclined to uphold that group’s norms. Therefore, in cultures where a woman’s settlement in life is tied to being married, women who do not wish for marriage are judged severely and socially excluded.
However, it is necessary to understand that feminism is not inherently against marriage. At its core, it’s an idea that no person, regardless of their gender, should be judged or pressured for choosing to marry, or not to marry, at the age or life stage they deem appropriate, entirely out of their own free will and personal choice. It is a movement and revolution for choice and equality. Feminism challenges the expectation that a woman’s value or identity is defined by her marital status which is the principle most South Asian societies run by. It is also a doctrine that advocates for the equal rights of individuals of every gender to define their relationships, identity and structure without facing social penalty.
In South Asia, feminism remains an essential movement, not as a threat to tradition, but as a call for gender equality, personal choice, and the dismantling of patriarchal structures that limit women’s autonomy and opportunities.
Meghana Saud
BA IIIrd Year
St Xavier’s College, Maitighar
