FESTIVALS AND FAITH: HOW RELIGION SHAPES DAILY LIFE IN NEPAL

Religion plays a central role in shaping Nepal's cultural landscape, daily practices, and social structures. As a country officially recognized as secular since 2007 but historically grounded in Hindu and Buddhist traditions, Nepal demonstrates how faith remains deeply embedded in both private and public life. Religious festivals, rituals, and spiritual practices influence not just individual worldviews but also community relations, political discourse, and even economic activities. While these practices foster social cohesion and cultural continuity, they also reveal layers of social exclusion, gender inequality, and political manipulation embedded within religious life.

Nepal’s religious fabric is diverse and multi-layered. The majority of the population identifies as Hindu (over 81%), followed by Buddhists, Muslims, Kirants, Christians, and others (Central Bureau of Statistics, 2021). Despite this religious plurality, Hinduism holds a dominant position in terms of institutional influence, visibility in public rituals, and historical state patronage. For centuries, the monarchy was viewed as a Hindu institution, and national festivals such as Dashain, Tihar, and Maghe Sankranti were given prominence over other religious or ethnic celebrations. Although the declaration of secularism attempted to create a more inclusive national identity, critics argue that Hindu norms still dominate state practices and cultural representation (Lecomte-Tilouine, 2009).

Religious festivals in Nepal are not simply spiritual events; they are social and political mechanisms that structure time, social obligations, and community relationships. Major festivals such as Dashain and Tihar, celebrated across ethnic and regional lines, reinforce family bonds, hierarchical social structures, and caste-based roles. For example, in Dashain, the ritual of receiving tika from elders reflects the reinforcement of authority and obedience within the family and social system. While festivals can be inclusive and joyous, they often uphold existing social hierarchies. Dalits, for instance, have historically been excluded from temple spaces or from performing certain rituals, although legal protections now exist (Gellner, 2001).

Gender is another critical axis through which religious practices shape daily life. Women’s roles in festivals and rituals often reflect both reverence and subordination. During Teej, for example, women fast and pray for their husband’s long life—a practice that symbolizes devotion but also underscores traditional gender roles and expectations. Similarly, menstruating women are restricted from entering temples and participating in religious ceremonies in many parts of the country, a practice rooted in religious beliefs that reinforces discriminatory norms (Bista, 2004). Thus, while festivals are often celebrated as cultural unifiers, they also institutionalize social inequalities under the guise of tradition and devotion.

In rural communities, religious faith is deeply entwined with agricultural cycles, healing practices, and communal governance. Local deities, animist beliefs, and shamanistic traditions remain central to the lives of many indigenous groups, such as the Tamang, Magar, Rai, and Tharu, who blend elements of Buddhism, Hinduism, and animism. These traditions are often marginalized or dismissed by mainstream religious narratives. State recognition and funding continue to favor dominant Hindu-Buddhist institutions, placing minority religious practices at risk of erosion (Shneiderman & Tillin, 2015). Therefore, understanding faith in Nepal requires attention not only to theological differences but also to the politics of recognition and resource distribution.

In contemporary urban contexts, religion has also adapted to new forms. The rise of televised rituals, digital worship apps, and online preaching reflect the modernization and commodification of faith. Religion is now interwoven with consumer culture—visible in the booming business of ritual goods, pilgrimage tourism, and astrology services in Kathmandu and other cities. This commercialization raises questions about authenticity, spiritual depth, and inequality of access. At the same time, younger generations—especially those from diverse or inter-caste backgrounds—are questioning rigid religious norms and experimenting with more fluid or personalized forms of spirituality (Tamang, 2018).

In conclusion, religion in Nepal is a powerful force that extends far beyond personal belief. It structures social norms, legitimizes hierarchies, and shapes both community rituals and state ideology. While religious festivals and practices offer shared cultural meaning and spiritual grounding, they also reflect and reproduce existing inequalities. A critical approach to religion in Nepal must therefore go beyond romanticization and examine how faith both empowers and marginalizes, unites and divides, liberates and disciplines. To envision a more inclusive society, it is essential to reimagine religious practices in ways that honor diversity, challenge discrimination, and support social justice.

REFERENCES

Bista, D. B. (2004). Fatalism and Development: Nepal’s Struggle for Modernization (2nd ed.). Orient Longman.

Central Bureau of Statistics. (2021). National Population and Housing Census 2021. Government of Nepal.

Gellner, D. N. (2001). The Anthropology of Buddhism and Hinduism: Weberian Themes. Oxford University Press.

Lecomte-Tilouine, M. (2009). Hindu Kingship, Ethnic Revival, and Maoist Rebellion in Nepal. European Bulletin of Himalayan Research, 35-36, 119–152.

Shneiderman, S., & Tillin, L. (2015). Restructuring States, Restructuring Ethnicity: Looking Across Disciplinary Boundaries at Federal Futures in India and Nepal. Modern Asian Studies, 49(1), 1–39. https://doi.org/10.1017/S0026749X14000434

Tamang, S. (2018). Religion, Modernity and Young Women in Nepal: Agency and Constraints. Journal of South Asian Development, 13(3), 319–337. https://doi.org/10.1177/0973174118796607