The term ‘Dalit’ was historically used to refer to caste-based discrimination and untouchability. It reflected deep social stigma despite such practices being illegal and inhumane. Today, the term is increasingly used in a rights-based way to claim dignity, equality, justice and human rights. Caste-based hierarchies created long ago labelled certain groups as untouchable, resulting in systemic exclusion, barriers to basic services, social discrimination, caste-based violence, economic marginalisation and intergenerational poverty.
Dalit women have the right to live free from caste, class and gender-based discrimination. Effective implementation of intersectional justice and sufficient budgeting to enforce the ‘Dalit Empowerment Act’ are urgently needed.
Dalit women also have the right to lead and shape national-level decisions that prioritise their rights, access and agency. They require decent employment opportunities alongside social inclusion schemes to address poverty.
Rights, representation and structural inequality
Despite strong legal and constitutional mandates, discriminatory practices continue in Nepali society, creating a gap between theory and the lived reality of Dalit communities, especially women. People-first and dignity-based language is still lacking in many contexts, while derogatory labelling remains in practice.
Untouchability and caste-based discrimination are not merely harmful practices; they are criminal offences and social crimes. Every person, including Dalit women, has the right to live with dignity, equality and respect as a human being.
According to the National Population Census 2021, 13.4% of Nepal’s population belongs to Dalit communities. Many Dalit children are the first generation in their families to access education and decent employment opportunities due to long-standing structural inequalities.
Data show that 36% of Dalits live below the poverty line compared to the national average of 25%. This indicates that political parties must adopt focused interventions to uplift the socio-economic status of Dalit communities, particularly marginalised women.
The national literacy rate is 76.2%, while Dalit literacy stands at only 67.4%. Only 1.6% of Dalits have attained education above the bachelor’s level. Nepal’s vision of a casteless state under the national agenda ‘Happy Nepali: Prosperous Nepal’ cannot be realised without intentional efforts toward the overall upliftment of marginalised Dalit women.
Regional disparities in educational status also exist among Dalits in Madhesh/Terai and hill regions, with educational outcomes particularly poorer among Madheshi Dalits. About 31.6% of Madheshi Dalit women have never attended school, and 55.9% of Terai Dalit women are illiterate compared to 29.9% among hill Dalit women. This highlights the deeply rooted intersection of patriarchy, class, caste and gender within these communities.
Socioeconomic and educational disparities
Among harmful practices, child marriage appears higher among Dalit communities than the national average. Data show a rate of 23% among Dalits compared to the national average of 14%. Disability status also affects Dalit communities more than other caste groups. Approximately 2.4% of Dalits live with some form of disability, slightly higher than the national average of 2.2%.
Women-headed households are more common among Dalit communities; however, 10.1% of Dalit households still lack toilets. This figure is particularly alarming in the Terai, where 24.6% of Dalit households lack toilets compared to 3.6% among hill Dalits.
In this era of digitalisation, access to technology is essential. While electricity access has surpassed 95%, the digital divide remains significant among Dalit communities. Only 2.5% of Terai Dalits and 5.6% of hill Dalits own laptops compared to a national average of around 15%. Political commitments and priorities should intentionally address this gap.
Everyone has the right to live a dignified life, and economic empowerment is essential. Regarding property rights, only 15.7% of Dalit women own land or a house in their own names compared to the national average of 25.4% among women. These figures show that caste, gender, geography, poverty and disability intersect to shape exclusion.
Dalit women, in particular, face multiple layers of discrimination related to gender, class, disability, caste, language, religion and geography. Without an intersectional analysis, achieving gender and social justice as envisioned by the country will remain difficult, and resources may be wasted.
Nepal’s Constitution contains progressive provisions to protect Dalit rights, including Article 24 (Right against untouchability and discrimination) and Article 40 (Rights of Dalits). However, implementation remains weak, with insufficient enforcement, accountability and resourcing.
It is time for action rather than paper-based commitments. The implementation of the ‘Dalit Empowerment Act’ must be institutionalised. Dalit empowerment mechanisms at the federal, provincial and local levels need strengthening, and the participation of marginalised Dalit women in pre-budget consultations should be mandatory.
Without empowerment, leadership development and skills enhancement among Dalit women, their issues cannot be effectively mainstreamed within state mechanisms. Commemorations such as the ‘National Day for the Elimination of Caste-Based Untouchability’ should move beyond symbolic advocacy towards meaningful action, education and systemic commitments.
Commitments made at national and international levels must be translated into local contexts. Although policies exist on paper, many Dalit women remain unaware of their rights. Therefore, capacity-building and awareness initiatives must be prioritised.
Health, poverty and social exclusion
Data indicate that Dalit women face multiple forms of oppression, including caste-based discrimination, gender-based violence, economic exclusion, landlessness, low-paid labour, barriers to education and healthcare, stigma in public services related to inter-caste marriages, and tokenistic participation in leadership spaces. An intersectional approach addressing caste, gender, class, disability and geography must be integrated into programs and budgets.
Amplifying Dalit women’s leadership is essential. Token representation must evolve into meaningful participation as co-creators in planning and implementation. Society must challenge discriminatory practices and mindsets. Deeply rooted patriarchal norms limit decision-making power, increase unpaid care burdens and restrict mobility and leadership opportunities for Dalit women. A shift toward human rights-based approaches and transformative power structures is necessary.
Advancing gender and social justice for Dalit women requires coordinated action across state institutions, civil society and communities. For example, free legal aid and grassroots legal literacy programs should support survivors of gender-based and caste-based violence.
Inclusive, technology-friendly and resilient education must be accessible to all, especially marginalised Dalit children. Untrained teachers risk widening the digital divide and perpetuating generational poverty. Without economic justice, gender and social justice cannot be achieved. Efforts must focus on Dalit women’s land and property rights as well as access to decent work opportunities.
Awareness of informed consent in all aspects of life, including sexual and reproductive health and rights (SRHR), is equally necessary. Safe civic spaces must be created to support Dalit women’s leadership and meaningful participation in policy forums.
Grassroots Dalit women’s groups require support for movement-building. Feminist philanthropy and flexible funding should be promoted. Dalit rights networks should be strengthened to provide survivor-centred services such as shelter, legal counseling and leadership opportunities in anti-trafficking, rescue, rehabilitation and reintegration efforts. Maintaining intersectional and disaggregated data, along with monitoring constitutional and legal provisions, is essential for evidence-based programming.
In conclusion, strong political will is vital to dismantle caste-based discrimination and establish gender and social justice. This is a societal issue requiring collective responsibility. Progressive constitutional provisions alone are insufficient; effective implementation is what truly matters. Transforming laws, norms, institutions and everyday mindsets is essential.
Dalit women’s voices and leadership are central to meaningful social change. Ending gender-based violence, ensuring equal pay, guaranteeing bodily autonomy and SRHR, and expanding access to education, land and justice are not optional goals but human rights obligations. The time has come to move from commitments to action and to build a society rooted in dignity, equality, social justice and proportional inclusion.
