In a small Bahun village in Gorkha district, West Nepal, in only one generation, there has been a huge shift to educating young women and including them in modernity. Ideologies of ‘gender equality’ in education that are promoted in development programs and discourse, and in Maoist rhetoric, have been powerful drivers behind this. In this paper I highlight the gender and generational dynamics of the changing relationship of women to education in Nepal. I argue that the move to educating women is not a simple one, nor is it necessarily a development success story. The importance placed on educating the younger generation, including women, is also very much tied to local Bahun culture, marriage values and status. Bahun villagers of Ludigaun place great importance on both education and marriage. When combined, I argue, education has in fact become dowry. While there have been transformations in education and other modernising processes, as well as in dowry practices, in this paper I show that they have come to maintain traditional hierarchies and to support the status making of the educated Bahun man.

中文翻译：

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教育，性别与世代相传：尼泊尔乡村嫁妆的转变

在尼泊尔西部的戈尔卡区的一个巴洪小村庄中，只有一代人的时间，已经发生了巨大的变化，开始教育年轻妇女，并使其现代化。在发展计划和话语中以及毛主义言论中推广的教育“性别平等”意识形态是促成这一现象的强大动力。在本文中，我重点介绍了尼泊尔妇女与教育的关系不断变化的性别和世代动力学。我认为，向妇女提供教育的举动并不简单，也不一定是发展成功的故事。对包括妇女在内的年轻一代进行教育的重要性也与当地的巴洪文化，婚姻价值和地位密切相关。卢迪高的巴洪村民非常重视教育和婚姻。结合在一起，我认为 教育实际上已经成为嫁妆。尽管在教育和其他现代化过程以及嫁妆实践中发生了变化，但在本文中，我仍表明，它们是为了维持传统的等级制度并支持受过教育的巴洪人的身份确立。