Gendered Language in Translation: Strategies, Patterns and Cultural Implications in English, Hindi and Nepali

Language is a reflection of culture, thought and identity [1]. The way people speak and write reflects the values and norms of the society they live in. Language carries the beliefs, traditions and expectations of communities, including ideas about gender roles. Through words, grammar and expressions, people express how they view men, women and other gender identities. Gender is encoded in language in many different ways. The Politics of Gender and Language Asymmetry Language, far from being a neutral conduit of information, is intrinsically linked to social structure, cultural ideology and the construction of identity, particularly gender [2;3]. 

The way societies conceptualize and categorize the world including people is codified within their linguistic systems. In cross-cultural communication, translation serves as the primary mechanism for mediating these codifications, often exposing and exacerbating linguistic and ideological differences embedded in the source and target languages. The present study focuses on the intricate dynamics of gendered language as it is translated across three distinct linguistic systems: English, Hindi and Nepali. This triad is particularly salient because it encapsulates the challenge of traversing typological boundaries; from the relatively gender-neutral pronominal and noun system of Modern English to the grammatically gendered and socially hierarchical structures of Hindi and Nepali [4]. English, an Indo-European language, primarily relies on natural gender (e.g., distinguishing between he and she, actress and actor). Its grammatical system is largely non-gendered, meaning most nouns and adjectives do not carry inflectional gender markers. This allows for significant syntactic ambiguity regarding the gender of an unstated subject or a general concept. In contrast, Hindi and Nepali, both Indo-Aryan languages, operate with a pervasive system of grammatical gender (masculine/feminine). This requires that verbs, adjectives and postpositions must agree in gender with the noun they modify or the subject/object they relate to [5;6]. For a single English sentence, the corresponding Hindi or Nepali translation often mandatorily specifies the gender, imposing a binary distinction that may not have been present, or intended, in the source text (ST). Furthermore, the South Asian languages under review exhibit complex systems of honorifics (e.g., the use of different verb forms or suffixes to denote respect, social status, and, crucially, gender). The subtle nuances embedded in the choice between forms like the Hindi āp (formal/respectful) versus tum (informal/familiar) and their corresponding gendered verb endings, are vital social markers that translators must constantly negotiate [7]. The political and cultural stakes of these linguistic choices are high. Translation, in this context, is not a simple word-for-word substitution, but an ideological act of mediating deep-seated social norms regarding women's status, visibility and respect in the target cultures of India and Nepal. Translation is more than transferring words; it involves transferring social and cultural meaning [8]. 

Gendered language is particularly sensitive. Translators’ choices can either reinforce stereotypes or promote gender equality. Feminist translation studies show that gender-neutral strategies and adaptive techniques can reshape social perceptions [9].

For example, the English sentence: “The doctor finished his rounds.”

In Hindi, this may become: “डॉक्टरने अपनेराउंड पूरेकिए ।” (Dokṭar ne apne raunḍ pūre kie)

Here, डॉक्टर (doctor) is grammatically masculine. A translator seeking inclusivity might render it as: “डॉक्टर/डॉक्टरनीने अपनेराउंड पूरेकिए ।” (Doctor/Doctarni ne…)

Similarly, in Nepali: “डाक्टरलेआफ्नो भ्रमणपूरा गर्यो।” (Dākṭarle āphno bhramaṇ pūrā garyo)

Translators must decide whether to maintain masculine form, introduce neutral forms or restructure the sentence. Translation also works as a bridge between cultural expectations. In English, inclusive and neutral words such as “chairperson” or “firefighter” are widely used. These terms avoid marking gender unnecessarily. However, in Hindi and Nepali, masculine forms are often taken as the default. Gender-neutral alternatives are less common and may even sound unusual to some readers. This creates a challenge for translators who want to be inclusive but must also keep the translation smooth, natural and easy to understand. Therefore, translators of gendered language are not only transferring words. They are also shaping cultural understanding. Their choices can make a text either reinforce old patterns of male-centered language or open the door for more equality and balance in communication. This introduces challenges for translators seeking inclusivity while maintaining readability and fluency.