The capitalism has kept unitary family as a last economic unit on the place of community. It is the sole cause of women’s exploitation and social injustice. Women’s freedom and social justice is not possible until and unless community is established as a last economic unit, where women’s domestic responsibility is shared and their ability of reproduction is respected as their ‘right’ not ‘liability’. It will only happen if the existing system of social production is replaced and women can get more economic freedom. Economy is the base of all superstructures as socio-culture and politics. Women’s liberation is possible if their economic freedom is guaranteed. Economic freedom can only be guaranteed when women is allowed to take part in external economic activities with reduced domestic workload and child and elder care responsibility. But forcing women to external earning activities without reducing their responsibilities of domestic workload and child care is an additional exploitation rather freedom. These days in Nepal, we can see the husband and wife are going together to the work and come back together. On the street, anyone can award their ‘modern lifestyle’ and ‘economic freedom’ of wife. But when they reach home and their evening starts, we can see the reality. The husband starts his chat with his friends or picks news magazines or turns on TV or enters in a bar corner and in other hand wife starts with ‘their’ children and cooking for whole family. She cannot spend even her own income without consent of her husband. Tasks related with cooking, washing, housekeeping, taking care of guest, cultural and ritual activities, child care, care of elder people, unpaid agro-labor etc. are considered as female work. Not only in usual daily life, but also in vacation or holidays, husband enjoys with his friends chatting, drinking and gambling and wife cleans house, washes clothes and prepares food and snacks for her husband and his friends. Within the people leaving with unitary family, women’s domestic responsibility is higher as they are not living with their parents who might help them to care their children. Even in women headed households where level of economic freedom seems higher but with dual responsibility. Nepal is fighting against feudalism and most recently Nepali people have overthrown feudal monarchy. But it does not end the fight because the feudalism is not only located in monarch. It is deep rooted in socio-cultural beliefs and practices, socio-economic ideology and activities. The development of society cannot be identified only by some macroeconomic figures but by social factors. Nepali people are suffering from social injustice and exploitation. The condition and position of women is worse than men. They are treated like commodity of men and machine of child birth. ‘Ability’ of reproduction became the ‘liability’ of women and finally it left women as subjugate of men. Their property right is not de-facto. The will of father, husband or son is automatically becomes the will of daughter, wife or mother. Growing transformation of joint family to unitary family has increased women’s traditional domestic workload and responsibility of child care. The transition from feudal and pre-capitalistic society toward capitalism, in one hand, is putting pressure on man to deal with complexity and changes of social life. He could not deal with it alone and compelled women to earn money without sharing her domestic workload and responsibility of child care. He did it very cleverly and cunningly, and gave it the name of ‘economic freedom’. Even the suppressed mentality of women is manipulated by this false consciousness. We can see in Nepali society the increasing participation of women in external earning activities without reducing their domestic workload and responsibility of child and elder care. This situation is being obstacle on the path of women’s liberation. If women’s domestic workload and responsibility of child and elder care is shared then their liberation is possible.
