In another exceptional case non-dalit family accepted a dalit bride after some time. Although Santosh Giri and Mamita Nepali married without family approval their marriage ended in a positive note since the family had accepted them and there was a harmonious relation between them. Mamita and Santosh were both highly educated while Santosh’s father held an esteemed position of justice at the Supreme Court (FEDO 2063BS). By accepting a dalit bride the family has won a high regard from the dalit community. It could also be exemplary for other non-dalit families in depicting family’s understanding towards inter-caste marriage. Probably because of the family status it did not face ostracism from the society also. The couple now lives in a foreign country and that could also have eased the pressure on the family to ostracize the couple especially the daughter-in-law, from the kinship network. It could also be argued that apart from family understanding socio-economic status of the family itself—the power, education, and occupation—all contributed to the acceptance of this hypergamous couple. But there are majority of hypergamous cases where education and occupation of couples did not contribute to family’s acceptance of the marriage. In that sense this case can be called exceptional.
Regarding tolerance of inter-caste marriage between dalits and non-dalits, it is the same in urban as well as in rural areas. There are some exceptional cases where families have accepted inter-caste marriage such as that of Santosh Giri and Mamita Nepali and Madan Khatri and Laxmi Sarki. But the later’s family got ostracised by the community. There is the case of Arjun Simkhada and Podeni Rijal (Kami) who were living in the natal family in the outskirt of Kathmandu.
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