Ankita Singh on Menstrual Exile & Peacebuilding in Nepal

• Religion in Nepal plays a dual role — while it often restricts women through patriarchal interpretations, it can also be a source of strength and identity when reclaimed by women themselves.
• Progressive religious leaders and women’s groups are working to reinterpret religious teachings to promote gender equality, though resistance remains strong in rural areas.
• Women are emerging as crucial agents of change in Nepal’s peacebuilding efforts, from challenging discriminatory practices to leading community initiatives for social transformation.

Introduction

In this conversation, we speak with Ankita Singh Rathour, a seasoned human rights advocate and gender expert who has spent over a decade championing the rights of women, youth, and minority communities in Nepal. She currently serves as the Programme Manager at the Nepal Peace Building Initiative (NPI).

Ankita’s work spans grassroots activism, policy advocacy, and community development. With academic roots in Sociology and Conflict, Peace, and Development Studies, she brings a grounded yet visionary approach to dismantling patriarchal structures. Through her insights, we explore the intersections of religion, gender, and peacebuilding in Nepal, unearthing stories of resilience, resistance, and renewal.

How do you perceive the influence of religion on women’s lives in Nepal? Do you want to share any personal stories?

Religion plays a powerful and complex role in shaping the lives of women in Nepal. On one hand, religious traditions offer a sense of community, spiritual comfort, and identity, especially in rural areas. However, religion can also reinforce gender inequality and limit women’s opportunities. In particular, Hinduism, the dominant religion in Nepal, has contributed to societal beliefs that women are ‘impure’ during menstruation, leading to practices like Chaupadi, where women are isolated during their periods. These practices stem from interpretations of religious teachings that view women as inferior or subordinate, which affects their participation in religious rituals and broader social roles. The challenge lies in confronting these patriarchal interpretations while preserving the spiritual richness that religion offers. 

On the other hand, religion can also serve as a source of empowerment for women. Many women in Nepal find strength in their faith, using it as a tool to navigate daily challenges. Progressive religious leaders, both men and women, are working to reinterpret religious teachings in ways that promote gender equality, women’s rights, and dignity. For example, female Hindu priests and Buddhist leaders are challenging discriminatory practices, such as Chaupadi, and promoting the idea that women are equal to men in the eyes of God. These leaders are showing that religion, when interpreted with respect for all people, can be a force for positive social change and empowerment, allowing women to reclaim their rights and voices within their religious communities. The key to advancing gender equality in Nepal lies in education and reform within religious communities.

Educating women about their rights, health, and progressive religious views can break down barriers of gender discrimination. Furthermore, engaging with religious leaders to discuss gender equality and women’s rights can lead to a more just and inclusive society. Ultimately, when religion is practised in a way that promotes dignity and respect for all people, it can become a powerful tool in the fight for gender equality and women’s empowerment in Nepal. 

Religious leaders have the power to change harmful practices by promoting more inclusive and equitable interpretations of sacred texts.

Could you elaborate on the practice of menstrual taboos in Nepal and their impact on women’s dignity and rights?

Menstrual taboos in Nepal, especially practices like Chaupadi, continue to have a devastating impact on women’s dignity, rights, and overall well-being, particularly in rural communities. Chaupadi forces women to live in isolation during their menstruation, often in unsafe and unhygienic conditions, using the belief that menstruating women are impure. This practice not only isolates women physically but also humiliates them, reinforcing the shame associated with natural bodily functions. In addition to physical isolation, these taboos extend to social and religious exclusion, where women are barred from participating in daily activities such as entering temples, cooking, or attending social gatherings. This exclusion deepens the sense of shame and diminishes women’s self-worth, often leading to mental health issues like anxiety and depression.

The effects of menstrual taboos go beyond dignity and social exclusion; they also undermine women’s rights and opportunities for education and economic advancement.

In rural areas, menstruating girls frequently miss school, limiting their educational prospects and reinforcing the cycle of poverty. As a result, women are denied economic independence and the ability to pursue careers, contributing to broader gender inequality. These taboos also suppress women’s voices by making it difficult for them to discuss their health needs openly, reinforcing silence and shame around menstruation. This perpetuates gender discrimination and restricts women’s agency over their bodies and lives, making it challenging for them to advocate for their rights or access necessary support.

Despite legal efforts to outlaw harmful practices like Chaupadi, cultural inertia and weak enforcement in rural communities mean that these practices persist. However, there are ongoing efforts by activists, NGOs, and government bodies to combat menstrual taboos. Awareness campaigns are helping to challenge the stigma while organisations work to provide menstrual hygiene products and education. Engaging religious and community leaders is also crucial, as their endorsement can reshape deep-rooted cultural beliefs about menstruation. Addressing menstrual taboos requires a holistic approach that includes legal reforms, cultural shifts, and active community engagement to ensure women’s dignity, health, and rights are fully respected. By breaking the silence around menstruation and promoting equality, Nepal can improve the lives of its women and create a more just society.

What are your thoughts on the specially built homes for women and girls during menstruation? What challenges do they face there? How do these practices affect women’s health and well-being?

The practice of Chaupadi, where menstruating women are sent to isolated huts, is deeply harmful and reflects entrenched gender discrimination. These sheds, often poorly constructed and located in remote areas, expose women to extreme weather, snake bites, and even sexual assault. The stigma surrounding menstruation forces women into silence, affecting their mental and emotional well-being.

Although Chaupadi has been officially banned, weak enforcement and persistent cultural beliefs allow it to continue. Many local authorities struggle to intervene due to a lack of resources or community resistance. “We must understand that this isn’t just about tradition, it’s about dignity, safety, and fundamental rights,”. Ending such practices demands stronger legal measures, sustained awareness campaigns, and community-level engagement that challenge harmful norms from within.

What role do you think religious leaders in Nepal could play in addressing discriminatory practices against women? 

In Nepal, religious leaders hold a significant role in shaping societal norms, especially in rural areas where traditions are deeply ingrained. As an activist, I believe that religious leaders have the power to challenge harmful practices and beliefs, such as the exclusion of menstruating women from daily activities. By using their platform to reinterpret religious texts in ways that promote respect for women’s rights, dignity, and equality, they can challenge societal norms that perpetuate gender discrimination. For example, religious leaders can speak out against practices like Chaupadi, clarifying that there is no scriptural basis for isolating menstruating women, thus reducing stigma and supporting gender equality.

Religious leaders can also take active steps to empower women by creating safe spaces for them to discuss important issues like health, education, and rights. Religious institutions are trusted in many communities, and by offering counselling, support groups, and programs for women, leaders can help survivors of violence reclaim their strength. They can also be advocates for legal reforms, such as laws addressing child marriage and dowry practices, which would promote women’s rights and safety. Furthermore, religious leaders can model respectful behaviour by actively supporting women’s participation in religious practices, challenging the traditional view that only men can hold leadership roles within religious institutions.

By leading with empathy and respect, religious leaders can inspire lasting social change. They can address gender-based violence in their sermons, frame it as ethically wrong, and collaborate with local authorities and NGOs to raise awareness about legal protections for women. Religious leaders can also facilitate discussions around reproductive health, breaking taboos about menstruation and contraception while offering practical guidance. Their commitment to supporting women’s rights, both within their religious practices and in their personal lives, can set a powerful example for their followers, ultimately contributing to the dismantling of harmful gender norms and empowering women across Nepal.

 From your perspective, what is the role of women in peacebuilding efforts in Nepal?

Women play a crucial and multifaceted role in peacebuilding efforts in Nepal, where they contribute not only as agents of social change but also as key players in restoring harmony, bridging divides, and ensuring long-term peace in the post-conflict society. During and after the decade-long Maoist insurgency, women were significantly impacted by violence, displacement, and loss, yet they emerged as central figures in advocating for peace, reconciliation, and justice. Their involvement in peacebuilding is vital, as they bring unique perspectives on justice, healing, and the restoration of social order.

Women’s experiences of conflict often emphasise the need for a comprehensive peace, one that addresses not only political agreements but also social, economic, and psychological aspects of rebuilding society.

One of the most significant contributions of women to peacebuilding in Nepal is their role in promoting inclusive peace processes. Women’s participation in peace negotiations, such as those that led to the Comprehensive Peace Agreement (CPA) in 2006, ensures that issues affecting women and marginalised groups are adequately addressed. Women’s involvement in local governance, community dialogues, and peace committees fosters a culture of inclusivity and ensures that the voices of the most vulnerable are heard. By focusing on issues such as gender-based violence, access to justice, and the reintegration of conflict-affected populations, women help shape peacebuilding efforts that are more comprehensive and sustainable.

Women-led initiatives such as support groups for survivors of violence, peace education programs, and community dialogues promote healing and mutual understanding. By advocating for truth and justice, women play a critical role in ensuring that the causes of conflict are addressed and that a more equitable, peaceful society is built. Their leadership in these spaces not only transforms their communities but also paves the way for future generations to live in peace, free from the scars of past violence.

 Are there examples of women or women’s groups in Nepal who have led peace initiatives or advocated for human rights? 

There are several notable women and women’s groups in Nepal that have led peace initiatives and advocated for human rights, particularly in the aftermath of the decade-long Maoist insurgency and the subsequent peace process. These women have played critical roles in promoting peace, reconciliation, and gender equality, ensuring that the voices of marginalised groups, including women, are integral to the peacebuilding process. Some of these individuals include Bandana Rana, Lily Thapa, Bhumika Shrestha, Mohna Ansari, Babita Basnet, Sujan Rijal, Mandira Sharma, and Indra Ghale, among others.

In addition, various women’s groups and NGOs such as Women’s For Human Rights (WHR), Saathi Nepal, Nepal Peacebuilding Initiative (NPI), Nagarik Awaz, Advocacy Forum, FEDO, and INSEC have been actively involved in advocating for human rights. These organisations continue to work tirelessly towards advancing women’s rights, addressing gender-based violence, and promoting peace across Nepal.

Through grassroots mobilisation, advocacy, and leadership, these women and organisations have been instrumental in making the post-conflict society more inclusive and just. Their efforts focus particularly on empowering women and marginalised communities, and they remain key drivers of positive social and political change in Nepal.

In your opinion, how can women become agents of change and effectively speak up to support themselves and their communities?

In the Nepali context, women can become powerful agents of change by first empowering themselves through education, skills development, and awareness of their rights. Access to education, both formal and informal, is a critical tool in dismantling the barriers created by gender-based discrimination. When women gain knowledge of their legal rights, economic opportunities, and health choices, they are better positioned to speak up for themselves.  

Women can also create change by building strong support networks within their communities. Through local women’s groups, social organisations, or informal support systems, women can share their experiences, raise awareness about issues of discrimination, and strategise collective action. These support systems not only provide emotional backing but also offer practical resources, such as legal advice, microfinance opportunities, and safe spaces for dialogue.

By working together, women can address common challenges like access to healthcare, education, and employment while supporting each other in overcoming societal constraints. This solidarity helps amplify their voices and fosters a sense of collective empowerment, making it easier to confront gender-based discrimination.

Lastly, women can use their voices and experiences to influence public policy and social change. In Nepal, women are already playing significant roles in community development, politics, and social activism. By participating in local governance, leadership positions, and civil society movements, women can directly advocate for policies that promote gender equality and challenge discriminatory practices. Social media platforms and local media are powerful tools for spreading awareness and organising movements that demand change. When women speak up not only for their rights but also for the welfare of their communities, they become catalysts for social transformation, contributing to a more equitable and just society.