Solidarity For Ending GBV

Nepal has commenced the 16 Days of Activism Against Gender-Based Violence (GBV), a global campaign observed from November 25 to December 10 each year. The 2024 campaign theme, “Our Commitment: Solidarity for Ending GBV,” resonates deeply with Nepal’s ongoing struggle against entrenched patriarchal norms and systemic inequalities. This year’s observance also aligns with the global milestone of nearly three decades since the Beijing Declaration and Platform for Action (1995), which remains a cornerstone for advancing gender equality. Despite progress in legal frameworks and societal awareness, Nepal continues to face significant challenges in addressing GBV, necessitating a comprehensive and interdisciplinary approach.

Systemic challenges

Gender-based violence remains a pervasive issue in Nepal, rooted in patriarchal social structures and cultural resistance to change. According to the Nepal Demographic Health Survey (2016), one in three women aged 15–49 has experienced violence. Between July 2023 and July 2024 alone, over 21,568 cases of GBV were officially reported. Despite legal safeguards, including the Gender-Based Violence Act (2015) and the National Gender Equality Policy (2077 BS), enforcement remains inadequate.

Harmful practices such as child marriage, which affects nearly 40 per cent of girls under 18, and Chhaupadi, the isolation of menstruating women, persist in rural areas. These practices are often justified as cultural traditions, masking their socioeconomic drivers such as poverty, limited access to education, and systemic inequality. While constitutional provisions prohibit these practices, deep-seated patriarchal attitudes and weak local governance hinder effective implementation.

The dissolution of community-based paralegal committees (PLCs) has exacerbated these challenges. Historically, PLCs played a vital role in early detection, mediation, and support for GBV survivors, but they were disbanded following Nepal’s transition to federalism. Re-establishing these mechanisms under the framework of local judicial committees and the Mediation Act could provide survivors with critical grassroots support, particularly in marginalised communities.

 Efforts to combat GBV must consider the complex interplay between cultural practices and systemic oppression. Leti Volpp’s critique of the “death by culture” narrative is particularly relevant in Nepal’s context. Volpp argues that framing practices such as child marriage or Chhaupadi solely as cultural phenomena obscures their structural causes, including economic deprivation and social exclusion. Nepal must adopt intersectional strategies that address these root causes while engaging communities in culturally sensitive ways.

Initiatives like the Story Kitchen, which amplifies survivor narratives to challenge patriarchal norms, exemplify such intersectional approaches. By targeting Knowledge, Attitudes, and Practices (KAP) at the community level, these programmes empower individuals to question and dismantle harmful traditions from within. Local women’s groups have also demonstrated significant success in addressing Chhaupadi through community-driven advocacy, combining legal education with cultural fluency.

The 16 Days of Activism Against GBV underscores the importance of aligning global frameworks with local realities. Nepal’s commitment to international conventions, including the Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW, 1979) and the Beijing Declaration, provides a foundation for transformative action. However, these frameworks must be operationalised through localised interventions that engage diverse stakeholders, from government bodies to grassroots organisations.

Jurisprudence of dignity

Feminist aesthetics and the concept of dignity offer additional pathways to address GBV and foster inclusion. Nepali art and media have traditionally depicted women through the lens of sacrifice and purity, reinforcing restrictive gender roles. This “male gaze,” critiqued by feminist thinkers Peg Brand and Mary Devereaux, limits women’s agency and perpetuates inequality.

Contemporary feminist creators are challenging these narratives by reclaiming artistic and cultural spaces. Sushma Shakya’s installations explore themes of resilience and identity, while Bidhya Chapagain’s poetry critiques systemic marginalisation, particularly among Dalit and Indigenous women. These works highlight intersectional oppressions and offer empowering alternatives to patriarchal depictions. Feminist aesthetics thus serves as a tool for societal transformation, amplifying marginalised voices and promoting inclusive narratives that affirm agency and dignity.

The jurisprudence of dignity, as articulated by Leslie Meltzer Henry, provides a legal framework for evaluating Nepal’s progress. This concept encompasses dimensions such as equality, liberty, personal integrity, institutional status, and collective virtue. Landmark cases like Pant v. Nepal (2007), which recognised a third gender, exemplify dignity as equality and personal integrity. Similarly, reductions in maternal mortality, achieved through gender-responsive budgeting and targeted healthcare outreach, reflect dignity as liberty and collective virtue.

Despite these achievements, significant gaps remain. LGBTQIA+ individuals face systemic discrimination in education, healthcare, and employment. Transitional justice mechanisms, such as the Truth and Reconciliation Commission (TRC) and the Commission of Investigation on Enforced Disappeared Persons (CIEDP), have been undermined by delays and limited victim participation. Strengthening these mechanisms with gender-sensitive frameworks is essential to fostering justice and reconciliation.

Comprehensive action

Nepal’s observance of the 16 Days of Activism Against GBV highlights the urgent need to bridge the gap between policy and practice. While progress has been made in areas like gender equality and LGBTQIA+ recognition, systemic barriers require sustained, multi-sectoral efforts. Key strategies for transformative justice include strengthening enforcement mechanisms, revitalising grassroots support systems like PLCs, and fostering inclusive cultural narratives through feminist art and media.

Intersectional approaches must also address overlapping inequalities related to gender, caste, and class. Education, healthcare, and economic empowerment initiatives should be integrated into broader efforts to combat GBV. Additionally, victim-centred, gender-sensitive approaches are vital for the success of transitional justice mechanisms such as the TRC and CIEDP.

As Nepal reflects on its progress during these 16 days, it is a reminder that meaningful change requires both systemic reform and grassroots engagement. Action speaks louder than words. By translating its commitments into tangible outcomes, Nepal can lead by example in the global fight against GBV.

The solidarity demonstrated during the 16 Days of Activism must extend beyond the campaign period, ensuring that every individual enjoys dignity, equity, and justice. Nepal’s journey highlights the transformative potential of integrating feminist insights, cultural fluency, and rights-based frameworks to build a more inclusive society.

(The author is an advocate and development practitioner.)