The stigmatisation of ‘Kumari Matas’ in the Kolam tribe highlights their struggle for social acceptance and economic empowerment
Kolam, a Particularly Vulnerable Tribal Group (PVTG) of the Dravidian race is known for its unique culture, language, indigenous knowledge and matrilineal society. They reside predominantly in theYavatmal, Chandrapur, some parts of Amravati, Wardha and Nanded districts of Maharashtra and in some parts of Adilabad of Telangana. They have historical roots in Andhra Pradesh and later migrated to the regions of Vidarbha and Marathwada. This Proto- Australoid tribe is often highlighted for its unwed mothers. As per the reports of The Indian Express, there are at least 45 registered unwed mothers and over 450 unregistered unwed mothers only in the three blocks named Maregaon, Pandarkawada and JhariJamini of Yavatmal. Being a matriarchal society, the Kolams of Yavatmalhave always celebrated womanhood. They celebrate the first mensuration of girls; they worship “Gabhuri”, the mother Goddess as their main deity to uphold their matriarchal societal roots.
However, the situation is changing. Though the unwed mothers have been renamed as the “KumariMaata” due to their assimilation with mainstream society yet due to their rising inclination towards the male-dominated society, patriarchal tenets are growing in these traditions. Therefore, the position of women is also declining consequently and those unwed mothers who used to live a normal life previously are now considered “Bad character women”. There are various case studies and stories of women of the Kolam tribe where the elite in the society or financially stronger like contractors, outsiders visit the areas for work purposes, establish physical interactions with the women in their communities and refuse to marry them when they are expecting a child. Women are frequently conned by marriage promises because they are socially, emotionally and economically vulnerable. The woman is held liable for the premarital pregnancy, whereas the responsible males are excluded from this process.
Most of these Kolam women work as agricultural labourers, construction labourers and other low-wage activities due to which it becomes very easy for the traders and other outsiders to abuse them physically. For example, according to Deshpande (2016) “border districts of Maharashtra, such as Chandrapur, Gadchiroli, Bhandara, Buldhana, Amravati, Nagpur and Gondia too have unwed mothers, the numbers in Yavatmal are higher because of its proximity to the chilli fields of Telangana, where work (for the poor) is available throughout the year. A number of unwed mothers say they were lured by neighbouring state’s men who promise marriage but left when they became pregnant.”
Some of them get pregnant while being a minor whereas others are due to their backwardness. Though in most tribal societies, giving birth to a child is a biological phenomenon and hence considered pious but yet due to the assimilation with the conventional societies they are also recognizing childbirth as a structural process where the consent of society, kin and kith is necessary. These structural changes are pushing unwed mothers toward various other socio-cultural and economic problems.
The most important among these is that unwed mothers are not accepted within the community nor do they find any other groom, as they are considered obscene. As a result, for the entire period of life, they serve as a single mother due to which the pressure of childbearing increases among them. The problems are more serious as being unwed mothers they often face disgrace in the newly constructed norms of patriarchal society. Sometimes they need to leave the village and stay in the outskirts whereas in many cases the other women are not allowed to talk to them or join them for any occasion, as they are believed to be malignant due to their pre-marital physical relations. The consequences are economic and occupational also. As a daily wage labourer, their leisure time is very little but being single mothers they need breaks for breastfeeding and childcare due to which they face pay cuts. Sometimes they need to pay a fine to the panchayats also for their “misconduct”.
These unknown pregnancies among the women of Kolam are a crucial issue.
These indicate the lack of awareness about contraceptive measures, education, economic weakness and social vulnerability that often attract these women to fake marriage conversations and other luring proposals. As per the report of Sant Gadge Baba Amravati University (2018-2019) in Yavatmal, “28.84 per cent Kumari Matas are in the age range of 26 to 30 years.36 per centKumariMatas having education up to Fourth standard, 67.30 per cent Kumari Matas are belonging to ‘Kolam’ caste, 82.69 per cent are homeless. 51.09 per cent are pregnant due to outsiders, 82.07 per cent children of Kumari Matas are admitted in the school by furnishing the name of mother only, 92.30 per cent had delivery at home,61.63 per cent getting help from Government schemes”.
The subject is more critical as many of them are uncounted because most of them do not come forward to speak due to socio-cultural stigma and thus their stories remain untold. This has again a negative impact on them as their complete family details are not mentioned in the Government records like ration cards, Aadhar cards, etc. which deprives them of getting the benefits of many Government schemes that can make their life easier.
As per the report of Pune Times Mirror, “a survey of such victims is conducted every year by a woman and child development (WCD) officer with the help of Anganwadi workers and a junior protection officer at the taluka level.” Further, the Anganwadi workers help these unwed mothers by teaching them the methods of nutrition and hygiene. The Bombay High Court has already directed the state to the need for the rehabilitation of young unwed mothers among the Kolam tribe. The Government of Kerala is also running a similar kind of scheme called “Snehasparsham” which offers unwed mothers ?1000/- per month to lessen the financial burden of these economically vulnerable unwed mothers. The need of the hour is to initiate some projects and schemes for them so the Kumari Matas of Yavatmala can be included in the parameters of Government benefits at a large scale.
The infrastructural facilities like schools and primary health care centres, are the basic needs of these regions. Endeavours should also be taken to open basic schools and training centres for vocational courses like sewing, beautician, etc. The awareness about Self- Self-help groups can make them financially independent through various micro-level businesses like horticulture, bee-keeping, jelly-making etc. Further, documentation of unwed mothers can give them a social identity and make them live a life of dignity and self-respect.
(The writer is Vice Chancellor, Central Tribal University of Andhra Pradesh; views are personal)
