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Ying non-Nepali blood in to the state body, which connects with suggestions of purity and pollution (inside the Hindu sense) related with women's bodies. This law reiterates how the state sees ladies as state reproducers (by way of the birth of new citizens) in so far as they reproduce genuine (pure Nepali) citizens, which harkens back towards the country's civil codes throughout the Panchayat era described earlier (Tamang, 2000). Indeed, these examples of the framings of naturalized citizenship along with the role of the state would assistance the argument that the regulation of women's lives is shifting from `family patriarchy' to `state patriarchy'. A lot on the debate on citizenship via naturalization has been generated by geopolitical securitization fears concerning the open border with India plus the possible that altering citizenship laws could make Nepal vulnerable to Indian interests (Richardson et al., 2009; Laurie et al., 2015a). Scholars have lengthy argued that historically `Nepali national identity was constructed in substantial portion vis` a-vis the Indian other' (Shneiderman, 2013: 27). The 1950 treaty in between Nepal and India established an open border amongst the two countries, which facilitated the trafficking of Nepali girls to India and, extra recently, on to other trafficking destinations. In this sense, trafficking is often seen as a part of the narrative of nation building and boundary building (Laurie et al., 2015a; see also Hausner and Sharma, 2013, on border crossing in Nepal). Trafficking, as Joshi (2001: 167) usefully points out, `keeps Nepal united against India and Indians, the Other who exploit and use the bodies of our girls, sisters and daughters'. This anti-India feeling, she argues, `is fundamental in consolidating a national identity that keeps the boundaries of those two nations separate. Nepal, fundamentally dependent on India and the open border for the free flow of goods, capital and labour, has to be actively re-creating the border at all times so as to retain the separation of your two nations'.six As we've got outlined, such fears have led to processes of exclusion from citizenship that efficiently render a lot of Nepali-born persons `aliens' in their own nation, entitled only to naturalized citizenship.7 As we've discussed in additional detail elsewhere (Laurie et al., 2015a ), it was clear in the interviews with stakeholders that challenges of national identity, securitization and financial development had been concerns underpinning gendered access to naturalized citizenship. As the Head with the Basic Rights Committee within the then CA explained, these difficulties have been key factors inside the logic of `state patriarchy':A lady, in accordance with our tradition, right after marriage moves to her husband's property. So it means if a Nepali man marries a foreign woman she will come to Nepal and commit her whole life right here. But if it really is a lady she will move to an additional nation just after marriage and so there is certainly no need to bother in regards to the man who marries her. This really is the initial logic. And then the second logic is men are very influential politically, economically and by every little thing; so they're going to capture the state power but in case of women they are really weak; they may be not influential and they're going to just be limited within household chores. This type of patriarchal and feudalistic way of thinking isC 2016 The Authors.