The practice of eating last is a poignant reminder of the systemic barriers that continue to hold women back
Women are often the last to eat in rural South Asia, such as India and Nepal. Revered as the land of Mother Shakti - Nepal is home to powerful goddesses like Parvati, Sita, and Bhrikuti. While few can justify this practice as a cultural norm, this mundane activity hides societal structural inequalities.
There is no doubt that Nepal has made several strides in gender equality, starting with constitutional guarantees, progressive laws, and international commitments. However, the fact is women in Nepal continue to face systemic discrimination that limits their access to nutrition, education, economic opportunities, and political representation.
The practice of eating last symbolises the broader marginalisation of women, particularly newly married women who often hold the lowest status in the household. A study in rural Nepal found women who eat last receive smaller portions or lower-quality food, harming their nutrition and health. This inequality reflects deep-rooted cultural and structural discrimination. Poor maternal nutrition increases the risks of infant mortality, low birth weight, developmental delays, and disease susceptibility. Data shows 12.5 per cent of the population faces food insecurity, while 24.8 per cent of children under five are stunted, nine per cent are malnourished, 7.7 per cent are wasted, and 1.3 per cent are overweight.
Anaemia affects 34 per cent of non-pregnant women and 32.7 per cent of pregnant women aged 15-49. The $4.403 daily cost of a healthy diet, higher than global average of $3.66, is unaffordable for 76.4 per cent of the population, highlighting the urgent need to address economic barriers to nutrition.
In the gender inequality index, Nepal ranks 126th out of 193 countries, a sobering reminder of the persistent gender gap. While the country has made commendable efforts to address these disparities, the reality on the ground tells a different story. The 2022 Demographic and Health Survey highlights the extent of exclusion women face: 65 per cent of women are barred from entering temples or participating in religious activities, and 34 per cent are excluded from touching or cooking food during menstruation. These practices are not just cultural relics; they are systemic barriers that reinforce women's inferior status.
In the professional sphere, only 32.3 per cent of women hold managerial positions, with Dalit women facing the most severe exclusion, comprising just two per cent of professional/technical/managerial roles. While women comprise 51.1 per cent of Nepal's population, their representation in decision-making remains abysmally low. In local governments, women hold only three per cent of mayoral or chairperson positions, while 76 per cent are relegated to deputy roles. This trend is not a coincidence but a deliberate circumvention of the constitutional mandate requiring 51.04 per cent of women's proportional representation in all state bodies. Political parties, while complying with the letter of the law, have undermined its spirit by confining women to subordinate positions.
The recent elections showcased a slight increase in women's representation and revealed systemic resistance to genuine gender equality. Women's candidacy for executive positions was often sidelined in favour of coalition politics, with most women fielded as deputies rather than leaders. This tokenism undermines the transformative potential of gender quotas and perpetuates the illusion of progress without addressing the underlying power imbalances.
The path to gender equality in Nepal requires more than just legal reforms and affirmative action. It demands a fundamental shift in societal attitudes and cultural norms.
Conscientisation-raising awareness about systemic inequalities and empowering women to challenge these structures-is essential. Women must have knowledge and tools to recognise their rights and demand their rightful place in society. Addressing structural inequality requires a multi-pronged approach. Policies must be enforced with accountability, ensuring constitutional provisions are symbolic and actionable. Grassroots initiatives that challenge discriminatory practices, such as menstrual taboos and food restrictions, must be prioritised. Economic empowerment programmes that provide women with access to education, skills training, and leadership opportunities are critical to breaking the cycle of poverty and marginalisation.
Nepal's journey toward gender equality is far from over. The practice of eating last is a poignant reminder of the systemic barriers that continue to hold women back. It is time to move beyond token gestures and address the root causes of inequality. Only then can Nepal genuinely honour Mother Shakti's legacy.
Data and evidence advocacy are crucial for advancing women's rights in Nepal, providing the foundation for informed policies, accountability, and resource allocation. Gender-disaggregated data helps identify gaps and track progress in education, health, and economic participation. However, the lack of recent or 'perfect' data should not be used as an excuse for inaction. Nepal already has rich data sources - including the Demographic and Health Surveys (DHS), the national census, and sectoral databases - which must be mapped and utilised effectively.
The obsession with commissioning new, women-specific surveys can be counterproductive, often delaying urgent policy actions. Instead, Nepal should focus on integrating gender-responsive indicators into national data systems, particularly the census and routine government surveys. The priority should be leveraging existing data for advocacy rather than constantly seeking more funding for data collection. Without action, numbers alone won't drive change. Nepal has enough evidence to push for meaningful policy reforms now.
The question is not whether Nepal can achieve gender equality but whether it has the political will and societal commitment to make it a reality. The answer lies in the hands of its people, its leaders, and its institutions.
(Sumit Bikram Rana is Program Director at The Himalayan Dialogues)
