Beating Nepal's 'social evil': Terai women rise up against the dowry system

By Rajkumari Gurung, ActionAid Nepal

June 2009

About this series, ‘Stories from the Frontline’

‘Stories from the Frontline’ emerge from an Impact Assessment and Shared Learning (IASL) initiative to support critical thinking about and documentation of ActionAid International’s rights-based work for transformation and justice. The initiative, which is implemented at country level, aims more generally to strengthen our ability to write about change in an analytical, powerful and effective way. The Stories, written by the staff most intimately connected to our change work in the field or ‘at the front’, are developed through an empowering writing journey that begins with a five-day critical writing retreat. This is followed by a period of mentorship and peer support to deepen analysis, thinking and writing; and the journey concludes with an editing phase that is strongly oriented to building the confidence of the writers and strengthening their writing skills. Programme staff have been the main target of this initiative, but we have also supported writing about other dimensions of our change practice through policy and campaigns work, and through internal organisational change initiatives. Please be in contact with the Regional IASL Advisor for Eastern and Southern Africa, Vincent Azumah for more information and support to develop such an initiative and Hamlet Johannes for assistance to locate more stories in this series and for permission to use these stories.

Acknowledgements:

Special thanks to the mentors of writers from the Nepal writing retreat (in alphabetical order): Everjoice Win (AA International), Laurie Adams (AA International), Samantha Hargreaves (AA International), Silva Ferretti and Yuko Yoneda (AA International). Editing: Lucy Southwood and Samantha Hargreaves

Proofreading: Tripti Rai and Samantha Hargreaves

Design and layout: Hamlet Johannes

Cover illustration: Alastair Findlay

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Beating Nepal's 'social evil': Terai women rise up against the dowry system

Introduction

Women are symbolised as the mothers of all human creation and are respected for their maternal characteristics. A woman creates life, nurtures, guards and strengthens it. An educated mother can bring up educated children. When a woman is brought up with strength and security, her love is her gift to all humankind. However, when she is brought up in an environment of fear and abuse, her pain is passed on to the next generation. Women have been abused in every sphere of society, often treated as a second-class citizens and commodity objects. Different forms of violence against women are widespread all over the world. Violence against women is one of the main human rights violations in Nepal, particularly in rural areas. Within the sphere of violence against women, the dowry is an acute problem in the Terai region, and one which makes women more vulnerable to abuse.

The dowry system and its effects on society

A dowry is the wealth or property provided by a bride’s parents or guardians to the bridegroom’s family in the marriage ceremony. It may be in the form of movable or immovable properties, and the financial and material amounts are fixed and demanded by the groom's parents or the bridegroom himself. If the bride's parents do not fulfil the demands, the marriage may not take place or, in the event of the marriage going ahead regardless, the bride could be subjected to outrageous humiliation, possibly tortured or even killed. Dowry is an evil system, which discriminates against girls. When a male child is born, it is considered a matter of pride: there is great celebration and the family will happily accept their son. But if a girl is born, there is no celebration and the mother is blamed – by family members and society in general – for having

Summary

This paper provides an overview of the dowry system and its effects on Nepalese society, and women in particular. It traces the history of this system up to the modern day, and outlines existing legal provision against it, as well as the huge gulf between legislation, political rhetoric and the stark reality for women. It also charts the journey that ActionAid Nepal and our partners in the Terai have taken, from raising awareness of the issue, to helping the women of the Terai organise themselves and make a stand against the dowry system. It concludes with ActionAid Nepal's recommendations for all stakeholders on the steps that they need to take to eliminate the dowry system once and for all from Nepalese society, freeing women from this oppressive, discriminatory practice and allowing them to live a life of dignity.

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had a daughter rather than a son. This attitude is mainly due to the burden of dowry which the parents will have to bear when their daughter marries. By extension, the dowry system encourages foeticide and infanticide. The development of medical science has helped to identify a baby's sex in the womb. If the baby is found to be a daughter, the chances of foeticide are greater. There are also cases of people killing a baby girl as soon as she is born to avoid the menace of dowry. The dowry system is also responsible to a great extent for child marriage. It is also a cause for girls being denied access to education. If a girl is married at a tender age, her parents will pay a small dowry, but if she is educated and qualified, she will need a bigger dowry to get a bridegroom of the same status. The dowry system also aggravates poverty. People do not want to have daughters because of the dowry they will have to pay on her marriage, and the stress they will endure through never-ending demands from her in-laws. Dowry is an evil system, but all of us in Nepal condone it at some level and even contribute to it. Although a boy’s parents do not always demand dowry, our culture is such that we feel we must give something to the in-laws. The tendency and tradition of dowry compels the bride's family to meet the bridegroom's demands, even when they cannot afford them. People will often take out loans with heavy interest rates or dispose of land to meet the requested dowry, and thus present themselves as a well-off family when in reality they are not. Many parents are therefore left paupers after paying large dowries for their daughter. Others, who fail to meet the dowry, may find that their daughter is left to live with the trauma and humiliation of a broken relationship.

A history of dowry and dowry-related violence in Nepal

The dowry system has deep roots in Indian culture, and ancient Hindu scriptures make many mentions of gifts sent with a bride to her marriage. But these gifts – called stridhan (women’s gifts) – were not a dowry in the sense as it is demanded today. Indeed, in its summary of contemporary law, Arthashastra – the 2,500-year-old Indian treatise on statecraft, economic policy and military strategy – refers to such gifts as “the property of a woman” and provides restrictions on how and when they can be spent. Likewise, the Mahabharata mentions gifts sent with a bride in the form of gold, silver, cows and horses, but nowhere in its 100,000 verses does this epic history of India recount incidents of torture inflicted upon women if they fail to bring adequate gifts from their parents. Dowry-related violence towards women first appears in the region during the 664 years of Islamic rule in India (1193-1857), when bride-burning due to dowry disputes occurred in the Indo-Gangetic plains. This practice does not appear to have spread to Nepal. The dowry tradition spread from the Indian states of Bihar and Uttar Pradesh into the Terai region of Nepal, where it has taken a strong grip compared to other regions of the country. Its impact is gradually spreading and widening to the mid-hills area. Historical notes indicate that the system has been practiced in Nepal since the 18th century, when it was largely ritualised among royal marriages. For example, a dowry was paid in King Prithvi Narayan Shah's marriage to the daughter of the king of Makwanpur (Terai), but there is no evidence of any form of violence. In the Terai, and across the border in India, the dowry was socially accepted until the middle of the 20th century, because compulsion was almost non-existent. According to Hari Kant Lal Das, professor of history at Tribhuvan University's SMBM campus, the element of compulsion first became associated with dowry during the 1960s, when the first incidents of bride torture took place. This unscrupulous form of dowry developed among the higher castes – the economically affluent and politically powerful – but the demonstration effect means that it was adopted by other caste groups too. In response to this increasing trend of violence, the government attempted to protect women through the national civil code Muluki Ain in 1964 (see below), but poor administration meant it had no real effect.

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The dowry system today

Although dowry is not compulsory in theory, in practice nobody will marry a woman whose family does not offer dowry. For many people in the Terai region today, the only means for their daughter to get married is by offering a dowry. A family giving a smaller dowry will be considered low class, and nobody wants to be considered thus, however poor they are. Although the practice of dowry was initiated by the higher castes in Terai, it has gradually been spreading. It is particularly pervasive in communities that have recently migrated from India and settled in Nepal, although the majority of the dowry-affected population today belong to three communities – the Muslim community; the Terai dalits, who are discriminated against on the basis of their caste; and the Madhesi communities – whose basic means of livelihood are agriculture and labour. However, the practice continues to spread to other groups and castes for various reasons, including: the tendency of our show-off culture; our snobbish nature; a lack of awareness; the lack of economic and educational opportunities; deep-rooted patriarchal thinking; weak and poor laws; etc. As such, the dowry tradition remains strong. Today the killing of brides because of defaults on dowry payments is rare, but does occur. More common is the physical abuse of wives by her husband and his family to obtain additional dowry or to force the woman to leave, thus enabling the son to remarry. Several attempts and efforts have been made against the dowry system. The modern and well-educated younger generation is more progressive and active in its attitude, and regards the dowry system as a social evil that needs to be eradicated. A number of women's networks, alliances and other development organisations have been working on an anti-dowry system, but this has not yet yielded fruitful and effective achievements. Although there have been isolated cases of success which have helped women to live their lives with dignity, many are still entangled in this tradition.

Nashima's fight for justice

Nashima Khatun (22) is one of the lucky ones, but she put up with many problems and tortures – including having mud for four days instead of food – before she saw justice. When she married Mohmud Mustak (22) from Farbejgunj, India two years ago, nobody realised how quickly the relationship would turn sour. "After the marriage ceremony, Nashima had to take rest for eight days and was sent to her bride's house", says Fokni Khatun, Nashima's mother. "She was tortured physically and mentally by her husband and his relatives right from the first day she entered the house and it did not stop." Nashima continues, "My husband's family and community were thieves by profession. They asked me to guide them with light during a theft but I refused, and they started violating and behaving inhumanly towards me." Fokni Khatun adds with grief that she had never imagined any bad things could happen to her daughter. Mr Gulmuhammad, her relative who brought the proposal of this marriage, had convinced her that the husband was a driver and his family condition was good. She explains with sorrow how she regrets believing him and arranging her daughter's marriage after taking a huge loan from money lenders. So many women in Nepal have faced the same kind of violence encountered by Nashima, but the state has remained silent, encouraging such incidents to continue. Nashima lives in Nepal, but her husband is Indian and state policy does not address this issue. After Nashima told her family about the situation, there was series of meetings and discussions between the families and their communities in an effort to sort out a solution, but they did not succeed. As the

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victimisation continued to increase day by day, Nashima left her husband and returned to her maternal home. Her husband tried to bring her back home to show others that he was honest to his wife, but she refused. He then filed a case in the madarsa (Muslim court) against his wife's family, alleging that they did not allow his wife to return to his house. But Nashima decided to struggle on and live independently. ActionAid Nepal's partner UPCA – the Underprivileged Children's Association – works for the empowerment of children, youth and women. Nashima's mother was a member of a local Reflect1 circle, organised by UPCA. During a discussion of women's rights, Fokni raised the issue of Nashima and asked for help in solving the problem. On the advice of the Reflect circle, Nashima filed a divorce case in the same madarsa where her husband had filed his case against her. She also demanded the return of all the goods and ornaments that her parents had given them during her marriage. The madarsa judges tried to mediate in the cases which were filed by Nashima and her husband, and get the couple to live together, but Nashima refused and decided to live alone. According to Islamic rules, the appellate who loses the case has to compensate the person who filed the case. But because Nashima had the support of women's rights activists, she did not have to pay the compensation requested. In the end, the madarsa declared that Nashima won the case she filed against her husband. She received Nrs7, 000 (around US$90) compensation from her husband and the return of all the goods which were given as dowry in their marriage ceremony. Nashima received justice, thanks to the effective advocacy of Reflect circle members. This is an example of women uniting to combat violence against women and successfully challenging the country's insufficient and inefficient legal provision to ensure women's rights. Now, Nashima is a member of the Reflect circle. She has started studying and lives a happy and independent life with dignity.

Legal provision in Nepal on the dowry system

The dowry system is officially illegal, although the practice remains widespread, particularly in the Terai region. The national legal code Muluki Ain rules on the matter that: “If any person ... gives or takes or abets the giving or taking of dowry, he shall be punished (fined) the amount of the collected dowry; a fine will also be taken from the girl’s side who gives dowry, but the marriage will still attain its legal status.” (Muluki Ain No 6, 2021, 1964) The government's Social Reform Act of 2033 (1966) provides an additional legal framework to abolish the dowry system, which on paper is a state-punishable crime. However, this act has not been used to seek justice against the malpractice, and there are no recorded cases where punishments have been passed for giving, demanding or receiving a dowry. Although there have been further attempts and efforts to stop the dowry system and political leaders have both spoken out against it and showed a strong commitment to discouraging the practice, effective results have yet to be achieved. Taking note of the dowry-related violence and caste-based discrimination faced by Nepalese women, former Prime Minister Pushpa Kamal Dahal “Prachanda” denounced such practices as a criminal offence and committed himself to bringing them to an end. In a national televised address in January 2009, he announced plans to abolish the dowry system and ban caste-based discrimination, in keeping with his election pledge to transform Nepalese society. He was quoted on the daily e-paper ekantipur as saying: “A week from today, [the] dowry system will be completely banned.2 [Those] who give or take dowry will be severely punished by law.”3

1 ActionAid’s innovative approach to adult learning – for more information visit www.reflect-action.org

2 Although it was already banned by the Muliki Ain, it was still widely practiced.

3 www.kantipuronline.com 27 January 2009

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Unfortunately, these good intentions remained confined to his speech and were not enforced in law –perhaps political propaganda to win public support for his faltering government. In fact, recent months have seen an upsurge in reported dowry-related violence against women in Nepal’s far-flung districts. Although the intentions and legal framework are there, the government lacks effective mechanisms to implement its laws. The former prime minister’s speech was ineffective due to a lack of strong political willpower, ineffective government mechanisms and political propaganda. It would appear that political leaders are not fully committed to eradicating social evils. In April 2009, the government ratified the Act against Domestic Violence, which protects women from all forms of mental physical torture. As we have discussed here, the dowry system is one of the major causes of violence against women in Nepal today – it is therefore hoped that, in curbing violence against women in general, the Act will have a knock-on effect on the dowry system.

ActionAid Nepal – working for positive change

ActionAid Nepal has been working to stop the dowry system in the Terai through its partners – including community-based organisations, networks, alliances, social movements and the media – using a variety of approaches such as street drama, news reporting and songs in local languages (Maithili and Bhojpuri). At national level, we have been advocating for the effective implementation of existing laws, mobilising and building alliances and mobilising the media. Through workshops and meetings with concerned stakeholders and political parties, we have been raising awareness of the consequences of the dowry system.

ActionAid Nepal's Eastern Resource Centre has been working with 16 long-term partners in eight districts of the eastern region as well as engaging in the short term with several issue-based movements. Out of these eight districts, six are in the Terai, where most of the cases and issues of dowry were identified. Local women's groups have started to organise campaigns and mass rallies against the dowry system. We have helped facilitate discussion and orientation on the issue through Reflect circles, while disseminating information on issues and events through street drama, songs, poems and dialogues.

Glimpses of the street drama on dowry presented by ActionAid Nepal partner DJKYC

What is Reflect? Reflect is ActionAid's innovative approach to adult literacy and social change, which fuses the political philosophy of Paolo Freire (a Brazilian educationalist and progressive thinker) with the methodologies of Participatory Rural Appraisal. Reflect has also had a significant influence on human rights, power and gender justice discourse. To find out more, visit www.reflect-action.org

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In the districts of Dhanusha, Siraha, Udayapur and Morang women have organised and come together against the dowry system. ActionAid partners disseminated a series of information packs on the dowry system and violence against women, particularly targeting the most vulnerable women and girls. Their awareness levels increased as they participated in meetings, trainings and Reflect circles. Marginalised and dalit parents who practiced the dowry tradition can now see the links between the dowry system, discrimination against girls and child marriage, and have started to send their daughters to school and discourage early child marriage as a result. There has also been a growing awareness among rural women that they should avoid the dowry system, and some have denied dowry in their children's marriage ceremonies.

Women against the dowry system

Dhanusha Sewa Samiti (DSS) is a local NGO and ActionAid Nepal partner working in Harihar VDC, Dhanusha district. The community is poor and earns a living through manual labour in surrounding areas. The people here have long-held traditional beliefs and customs such as dowry and ghumto (covering or hiding the face). Women used to stay at home and would not even tell their names in public. DSS has been facilitating Reflect circles in the area for the last year, with support from ActionAid Nepal. After the Reflect facilitator visited women in their homes to encourage them to come along to meetings, seven women joined up. Within a month, around 15 women were regular members. They gradually started sharing their problems and issues in the circle. At first, they decided to discuss the ghumto system – a tradition whereby women are forced to wear a veil out of respect to their elders, which restricted their mobility and freedom and became a cause of abuse within the household and society. Women were treated as secondary citizens and were confined to the four walls of their homes. Society didn’t want to break with ancestral customs, and wanted women to continue this tradition. After intensive discussion on this matter, the women started a campaign to make people aware of the effects of this custom. Now, women from that area have started to move without ghumto in their community with confidence and freedom. Another major issue they discussed was the dowry system, which had been causing their daughters to be violated, abused and discriminated against by members of their husbands' households and communities. These discussions helped them improve their capacity and leadership skills and raised awareness of the consequences of the dowry system. The Reflect circle members agreed not to give or take dowry when their children got married. Sumitra Devi Mandal was the first not to demand a dowry when her son got married. Some people in the community blamed her for breaking the traditional system, but she stuck to her commitment. Her daughter also married without a dowry some time later. Following Sumitra's lead, Urmila Mandal, another Reflect circle member, arranged the marriage of her daughter without a dowry. Both women are now very respected in their community due to the contribution they have made to the community in their stand against the dowry system. Reflect circles enable women to discuss and become more aware of the issues that affect them and how they affect them, while also learning about their rights, resources and entitlements. Together, the women explore various ways and means to address their problems, with many Reflect circles becoming a focal centre for women to discuss and analyse the issues that affect them. In the Terai, Reflect circles offered women a space where they could express their grief and pain; discuss the discriminatory patriarchal system and freely explore the values and norms of their society. Their discussions eventually focused on the issue of dowry and how the system had made women victims of violence and increased their vulnerability. This led them to analyse the factors that encourage dowry and finally to work out how they themselves could initiate an end to the practice in their society.

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Successful organisational advocacy against dowry

Dukhani and Rabindra Chaudhary, both from Dhodna VDC, got married in a temple without their parents' permission after the groom's well-off family rejected the girl, who was from a poor family. After their marriage, Rabindra took his bride to his parental home, but his family did not allow them to enter. They said that Dukhani wanted Rabindra's property. The couple therefore went to Dukhani's parental home as they had no other option. ActionAid Nepal partner the Dalit Janakalyan Yuwa Club (DJKYC) tried to mediate in the problem, organising a meeting for all concerned. In the discussion, Rabindra's father demanded NRs 100,000 (US$1,340) as dowry. Without it, he would not allow them to enter his house. But Dukhani's father objected, saying that this demand was beyond his capacity. Although the community also tried to mediate and asked Rabindra's father to accept them without dowry, he refused and the meeting was dismissed without any conclusion. Since the problem was not resolved despite repeated attempts, Rabindra filed a complaint against his father in the local police station. DJKYC advised him about legal provisions regarding the dowry system, and gave him legal support, which encouraged him to take the case further. The police summoned all the relevant people and organisations to discuss the issue, and informed both parties that the dowry system was illegal, threatening legal action if a dowry was paid. Both families agreed not to give or take a dowry and to let the couple enter their houses without any demands. Both parties signed an agreement in which Rabindra's family agreed not take any dowry from Dukhani's family and not to torture her in her husband's house. Dukhani says that she is now living peacefully in her husband's house and her husband has gone to abroad to earn money.

Analysis

Our analysis and experience indicates that the dowry system is one of the contributing factors of violence against women and is becoming an acute problem in Nepal's Terai region. We have seen many examples of dowry-associated violence, including: physical abuse (beating, burning, torture, work overload, forceful abortion, murder); women compelled to leave their homes; and psychological violence. Other forms of discrimination against women on the part of the state and society contribute to the dowry system, or allow it to continue unchecked. These include: unjust social values and customs; unjust legal provision; unjust distribution of resources; unequal power relations; unequal wage rates; and a lack of access to, and control over, property. All of this, coupled with a lack of awareness of their rights, translates into a tendency for women to accept such practices as their fate. As a result, the issues are not addressed effectively. Our analysis identified the following as the root causes of the perpetuation of the dowry system in the communities of the Terai region:

deep-rooted patriarchal thinking and its associated values and customs

a lack of educational opportunities and unemployment

gender inequality and discrimination

insufficient policies to deal with the issue

inefficient implementation of existing laws and acts

a lack of provision for compensation to the victims

a lack of public awareness of government provisions for all women

a lack of accountability and responsibility on the part of the state to provide for women's rights

a lack of unity among organisations working in the field of women's rights

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a lack of awareness or understanding of the legal process – for example, how to file a case at the judiciary

a lack of safety mechanisms for vulnerable women

physical and mental threats against women's rights activists. In conclusion, we would say that the dowry system is denying the women of the Terai their rights to mobility, education, control over resources and dignity.

The way forward

The dowry system is increasingly recognised as a human rights and development issue that affects not just women but society as whole. If women do not report the incidence of dowry-related violence, it may become the most unreported crime in Nepalese society, especially in the Terai region. The dowry system has been virtually invisible in Nepal, either because women are ashamed to discuss it, or because it is considered to be a natural part of our culture. Despite various efforts and attempts to stop it, the dowry system seems to be growing stronger and its reach is wider than ever before. Therefore, we must take major steps to eliminate it from its roots. The following points should be considered for the minimisation of the dowry problems:

1. Gender equality

Ending discrimination between sons and daughters can resolve many of the problems Nepali women face today. If sons and daughters are considered equal, the dowry system will become irrelevant. To this end, we recommend that:

The government provide an awareness-raising programme for all parents – but particularly mothers – on the subject of dowry and other such social evils.

The government provide job-oriented education based on gender equity for girls on a massive scale.

The social effects of dowry are introduced to the school curriculum to create awareness among children and young people.

Jobs are reserved for women at different levels in governmental and non-governmental units – including academic institutions, the judiciary and administrative and legislative bodies.

2. Public awareness campaign

It is vital that the general public and community members are made aware of the negative aspects of the dowry system. It is important that all bodies with influence are involved in this campaign. To this end, we recommend that:

The government launch an intensive, nationwide public awareness campaign on the issue.

Religious and spiritual leaders use religious gatherings – such as shiva ratri (God’s night), ramnavami and bibahapanchami (the marriage ceremony) – to mobilise public opinion against the dowry.

Religious leaders explain religious texts which mention dowry and counter any ambiguous messages with good arguments.

3. Education

Education is a very important tool and medium that allows people to become independent members of society. If we ensure that girls get a proper education, the dowry will become irrelevant and unnecessary. If children learn about the negative effects of the dowry system in school, they can stand up against the practice when they get married. To this end, we recommend that the government:

ensures that all girls have access to quality formal education;

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includes dowry education in the national curriculum; and

makes specific provisions to ensure that girls from disadvantaged and under-privileged communities have access to educational programmes.

4. Effective law and order mechanisms

There are many cases in the Terai of men refusing to marry a girl if her family does not provide the required dowry, or of girls and women being tortured or even murdered when a dowry demand is not met. Although there is legal provision against the dowry system, there is no effective mechanism to ensure that this is carried out. To ensure that all possible legal mechanisms are adopted to discourage dowry in society we recommend that:

The Social Reform Act 2033 BS be updated, and strict laws enacted with prison terms for any family member who mentally or physically abuses a bride on the grounds of dowry and all other forms of violence against women.

Effective mechanisms are put in place to ensure that laws are implemented and that police follow up on any flouting of these laws.

Local governing bodies strictly enforce the Social Reform Act's provision against expensive marriage ceremonies to bring an end to the practice of running up huge debts to pay for marriage and dowries.

5. The role of NGOs and INGOs

The effectiveness of NGOs and INGOs in the public sector is well known all over the world. However, the Nepalese government rarely involves such organisations in policy making, nor does it consult then on, or encourage them to get involved with, the effective implementation of social reform programmes. A lack of binding rules, proper coordination mechanisms and accountability has also led to inefficiency among some development organisations. With this in mind, we recommend that the government carries out research to clarify the exact condition of the state system and develop a plan for further action. We also recommend that NGOs and INGOs:

Plan more effectively to avoid the duplication of work among NGOs, INGOs and local agencies.

Develop an effective coordination mechanism to enable them to work more closely with government agencies.

Raise public awareness through an anti-dowry campaign.

Seek commitments from political parties.

Hold government agencies to account.

Lobby the government for enforceable laws and compulsory girls' education.

Build the capacity of local government officers and law-enforcement agencies to sensitise them on existing laws and policies regarding dowry.

Cooperate and coordinate with local authorities to help curb dowry-related crime and violence.

Further activate local NGOs and build their capacity.

Form an alliance of like-minded organisations in partnership with the government to provide a safety net for social mobilisers, campaigners and activists at local level.

6. Involving women in policy development at grassroots levels

Generally, policy development is based on the following process: identifying the problem; recognising the needs; framing, then prioritising the issues; gathering data; analysing the issues; drafting the policy; reviewing the draft; debating the issues; and finally approving the policy. Nevertheless, policies on women's issues rarely have any input from the grassroots levels. And unless women realise that activities

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or actions that take place against their wishes are a violation of their rights, they will not come forward and get involved (and be seen to be involved). To ensure that women of the Terai become involved in policy development we recommend that NGOs:

Work with women to raise awareness of the issues and help them question why and how the dowry system still exists.

Enable women to think critically about the situation, identify gaps that need addressing and then take action that will help bring about policy change.

Mobilise women at the grassroots to become involved in advocacy activities to bring about policy change.

Have immense knowledge on the issues and self-motivation to ensure they can carry out this work.

If the above-mentioned points are taken sincerely and critically, ActionAid Nepal believes that the dowry system can be eliminated and women will able to live their lives with dignity. We all should unite against the dowry so that we can help forge a society that is free from violence.

References:

ActionAid Nepal, Annual reflection and learning document, 2008

Muluki Ain (Country Code of Nepal) 2021 BS (1964), p 603

Humanist Association of Nepal www.humannepal.org/dowry.shtml

Prof Hari Bansha Jha, “Dowry and its impact on society”, 2001 (supported by ActionAid Nepal)

ActionAid Nepal and partners' field observation and visit notes, 2009

Biography

Rajkumari Gurung Programme officer ActionAid Nepal – Eastern Resource Centre, Biratnagar rajkumari.gurung@actionaid.org I joined ActionAid Nepal in February 2009 after completing a masters degree in Rural Development from Tribhuvan University, Kirtipur, followed by three years' work experience in the NGO sector. My role is to support partnership programme operation and management: mainstreaming, strengthening and monitoring the programme using a rights-based approach in order to end poverty and ensure the rights of poor and deprived people. I also build the capacity of partner organisations and undertake thematic tasks, documentation and reporting.

In the year I have been with ActionAid Nepal, my attitude and behaviour have both changed: in terms of understanding and analysing poverty, rights, power relations, social structure and respecting others' values. I now try to link everything from a right-based perspective and analyse all issues from the perspective of poor and excluded people. A community cannot truly prosper unless all members have access and control over rights and it is futile to expect peace in a community and a country without this. Therefore, a supportive environment that gives a voice of the voiceless is the first and fundamental issue that ensures the sustainability of a community or an individual and leads to a person living a dignified life. The supportive environment of ActionAid Nepal always encourages me to perform to the best of my capacity, and to continue learning. My commitment and dedication to serve the poorest section of a community always inspire me to deliver the best outputs so we can end poverty, enabling and empowering poor and marginalised people and changing the attitudes and perspectives of both society and government towards them.