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Celebrating Love: Beyond Borders and Boundaries of Religion, Caste, and Nationality

Editor’s Note: As we grow our partnerships with other publications, we will post stories we think you might find interesting, as they will post ours. This is from our partners at the South Asian Pacific Action Network (Sapan).

Love comes with challenges in any part of the world. In South Asia, these obstacles are even more pronounced, with barriers of caste, race, gender, religion, and ethnicity.

The recent case of Pakistani woman Iqra Jeewani, 19, and Indian Mulayam Singh Yadav, 26, is an example of the kind of barriers faced by cross-border couples in the region. Having met online and fallen in love, the couple married in Nepal, and then entered India. But Iqra didn’t have a visa. A few months later, the Bengaluru police got wind of her presence — likely due to her frequent WhatsApp calls to her family in Pakistan — and imprisoned, then deported her. Yadav remains in prison for helping a Pakistani enter the country illegally.


If such border crossings weren’t criminalized, the couple wouldn’t have been imprisoned and then separated, and Iqra wouldn’t need to be deported. “Why can’t South Asia be like the European Union?” asks Beena Sarwar, senior journalist based in Boston.

Sarwar was kickstarting an online knowledge-sharing discussion, ‘Celebrating Love: Beyond Borders and Boundaries’, on February 26, organized by the South Asia Peace Action Network, Sapan, that she co-founded. The vision behind the event, she said, was to explore the experience of love in the region, introspect on the barriers built against it, and be inspired by those who persist in following their hearts.

There was a special mention for the late human-rights activist Sabeen Mahmud, assassinated in Karachi in 2015, a beloved social entrepreneur who had spun off the popular quote at the back of trucks in Pakistan: “Keep your distance, lest there be love.” Mahmud rephrased it, “Don’t keep a distance, let there be love.”

Love is a personal affair, but in our region, it has many social and political ramifications, commented Aekta Kapoor, Delhi-based journalist and founder-member of Sapan, who moderated the panel where several activists from across the region shared experiences and insights about love, marriage, and the challenges involved.


In a cross-community marriage herself, Kapoor talked about how in South Asia, the community is given precedence over individual happiness. “In the process of suppressing individual happiness over centuries, we have encouraged agents of hate, discrimination, and violence,” she added, noting that inter-community marriages “continue to be the exceptions and not the rule” in South Asia.

The Special Marriage Act of 1872 in India, Pakistan, and Bangladesh for interfaith couples, noted Asif Iqbal, co-founder of Dhanak of Humanity, a nonprofit organization that offers shelter and legal assistance to interfaith, intercommunity, and same-sex couples in Delhi and across India.

India’s civil law permits people of the same faith to marry of their own will, while interfaith couples have to go through the Special Marriage Act. Unlike Pakistan and Bangladesh, India amended the Act in 1954 to discard the clause that provides for interfaith couples to renounce their faith.

India also requires a 30-day notice period before the marriage can take place, and some states require the couple to remain in the jurisdiction of their official residence, for more than one month before they can apply for a marriage license. This poses problems for those working or travelling elsewhere. It also allows hardline community members to intervene and create obstacles for couples.

Dhanak believes that no individual should have to change their name or religion for marriage, said Iqbal.

The right to love is linked to the right to equality, said Rubab Mehdi, a lawyer, interfaith leader, and human-rights activist in Pakistan and the UK. “Love is about the freedom to choose who you want to be with. And this freedom to choose and to think for yourself often scares people from acknowledging love. But once love gets normalized, equality gets normalized because love speaks a universal language. It tends to go beyond boundaries of race and religion”.

Rubab also highlighted Pakistan’s rich history of love, immortalized in popular folklore where the rebels fought for love, not hate. Some towns in Pakistan like Prem Nagar and Kot Radha Kishan were named for love. “Today, if you look at South Asia, it’s pretty much like the old Venetian culture where marriage is divorced from love. Marriage is based on land and financial interests,” she added.


The situation in Sri Lanka is relatively better, though there are communities that demand conversion upon marriage, said award-winning poet Malinda Seneviratne. A former editor-in-chief of “The Nation.” He noted there is occasional violence, “but the attitudes towards love are generally easy and liberated” in his country. The distinction between the forces of state and community when it comes to defining accepted ‘rules’ for love and marriage. Both are not always the same.

The story has two sides, said Kathmandu-based journalist Namrata Sharma, former president of the Center for Investigative Journalism in Nepal. While people have become more open and liberal following the restoration of democracy in 1990 and Nepal’s establishment as a republic, couples continue to be occasionally ostracized for marrying outside their culture, religion, and caste.

“We counsel young couples, we help them get married”, said Jagmati Sangwan, feminist activist, volleyball champion and vice president of All India Democratic Women’s Association, talking about working around honor killing and crimes for more than 30 years, particularly inter-caste marriages.

“We are parents of so many of them” for the purpose of marriage “and have been able to get many perpetrators of violence punished,” she added. While the state-mandated safe houses for couples set up in Haryana have become a model for other states in India, they also face backlash from extremist groups and currently also from the ruling establishment.

Violence against couples in south India is often based on caste identities, said Vincent “Kathir” Raj Arokiasamy, co-founder of Tamil Nadu NGO Evidence. After caste, there are issues of patriarchy and class too, but the violence is not confined to these three aspects, he explained. “The perpetrators of violence see a woman’s body as an institution of caste purity.”