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In the nineteen nineties, encouraged by the restoration of multiparty parliamentary democracy, a new more liberal constitution, better organized and funded social movements, and the increasing influence of international organizations and laws, legal activists filed numerous public interest litigations pertaining to women’s rights and gender justice in the Supreme Court of Nepal. These cases concerned a wide range of issues, including ancestral property, marriage, divorce, marital rape, sexual harassment, and citizenship. The decisions of the Supreme Court were on the whole favourable to women’s rights and contributed to the changes in the laws, especially discriminatory provisions in the Muluki Ain (National Code), making them more supportive of gender equality and justice. In today’s lecture, I will offer one reading or interpretation of these laws and court cases using a legal anthropological perspective to make two points. First, I will demonstrate the usefulness of using the concept of legal pluralism to understand the historical as well as contemporary legal fields in Nepal and make a case for state legal pluralism. I will then discuss the ‘paradigm of argument’ (Comaroff and Roberts 1977) used by the petitioners, the respondents (Government) and the judges in the Supreme Court, paying attention to the different laws they cite to justify their arguments, including the Constitution, international law, customary law and Hindu norms and ‘Nepali culture’ to demonstrate legal pluralism in the Supreme Court. Second, I will argue that these court cases are not only about women’s rights and gender justice but more importantly they are cultural contestations concerning gender relations, family, marriage, property, individuals, citizenship, and so on and more generally about different visions of Nepali society. In conclusion, I will reflect on the relations between law and culture and law and social change in a legal pluralistic, multicultural, predominantly rural society.