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The Struggles of Tribal Unwed Mothers in Yavatmal

The Struggles of Tribal Unwed Mothers in Yavatmal
The Struggles of Tribal Unwed Mothers in Yavatmal

In the quiet villages of Yavatmal, life moves at a steady pace. People wake with the sun, work the land, and return home before dusk.


But hidden within this routine are the lives of women who have been pushed to the margins, not by choice, but by the weight of circumstances beyond their control.


These women, often referred to as Kumari Matas, bear the burden of single motherhood in communities that once called them daughters but now see them differently.

Their stories are rarely told. Conversations about them are brief and often whispered. Yet, their struggles of facing rejection from family, limited work opportunities, and an uncertain future for their children are real.


While policies and support systems exist, they often do not reach those who need them most. For these women, each day is a test of strength, survival, and the hope that one day, they and their children will no longer be defined by a label.



A Changing Society


There was a time when tribal customs in Yavatmal were different from those followed in towns and cities. Some communities, such as the Kolam tribe, did not always place strict rules on marriage before childbirth. Children were seen as part of the community, and a woman raising a child alone was not always considered an outcast. Over the years, outside influences shaped attitudes, and the once accepted became unacceptable.


Today, an unwed mother in these villages is met with silence, whispers, or outright rejection. Families that stood by their daughters now hesitate to acknowledge them.

They fear judgment from neighbours, disapproving looks at village gatherings, and quiet exclusion from religious or social events. Some women are told to leave their homes. Others are forced to live on the outskirts, away from the life they once knew.



Young women, often in their late teens or early twenties, find themselves in this situation after being promised marriage.


Many believe they have found stability, only to be abandoned when they become pregnant.


Some of these men are from outside the village, traders or labour contractors who stay for months before moving on.

Once gone, they leave behind women who must explain why they are alone, and why no husband is standing beside them.


The reaction from the village is rarely direct. It does not come in loud accusations or public shaming. Instead, it is seen in the subtle shifts, the invitations that stop arriving, the doors that remain closed when they pass by, and the sudden reluctance of others to share a meal with them.


A woman who worked alongside others in the fields may find herself unwelcome, told that her presence brings shame. Some village councils impose fines, as though the act of bearing a child without a husband requires punishment.


Work becomes harder to find. Many of these women rely on daily wages from agricultural labour, construction, or small tasks within the village.


But opportunities shrink when people refuse to hire them. Employers see them as a source of discomfort, worried that their presence might invite unwanted attention or disrupt the so-called order of things. Those who do find work often face lower pay. If they pause to care for their child, they risk losing a portion of their wages or their job altogether.


Paperwork presents another obstacle. A child's birth certificate, school admission forms, and government welfare applications all ask for a father’s name.


While some officials now allow children to be registered with only the mother’s details, the process is not always simple. Some women are turned away or asked unnecessary questions. The absence of a man’s name on a document draws unwanted attention, making something as basic as securing food rations a struggle.


The loss of support does not stop with the family or village. Even among other women, there is hesitation. Those who were friends become distant, worried that speaking too openly might associate them with the stigma. Some whisper about how the child came to be, while others avoid talking at all.


The isolation becomes more than just physical, it seeps into every aspect of daily life, shaping how these women move through their communities.

Not all rejection is immediate. Some families keep their daughters at home but under unspoken restrictions. They are not allowed to attend weddings, nor do they have a say in household matters. Their presence becomes an uncomfortable reminder of an unspoken rule that has been broken. Some fathers refuse to acknowledge their grandchild.


In rare cases, a woman finds quiet acceptance, so long as she does not speak too much or ask for too much.


The weight of these judgments is felt most in the small, everyday moments. A trip to the local market means navigating stares. Visiting a temple means standing at the back, hoping no one will notice. The simple act of walking through the village feels different. The roads are the same, the houses unchanged, but the way people look at them is not.


The Everyday Struggles

The Everyday Struggles of Kumari Matas in Yavatmal
The Everyday Struggles

For unwed mothers in Yavatmal’s tribal villages, survival is tied to daily labour. Most find work in agriculture, harvesting cotton or tending to fields owned by wealthier landowners. Some take jobs in construction, carrying bricks under the weight of the midday sun.


Others collect firewood or minor forest produce, selling what they can at the market. The work is physically exhausting, and there is little room for rest.


The wages are never enough. Men in the same roles often earn more. A woman who asks for the same pay risks being turned away the next day. If she needs to take a break to feed her child, her earnings are cut. Employers see her as someone with too many distractions, not as a worker who needs to provide for a family.


For those with infants, there is no place to leave them. Many tie their babies to their backs with a piece of cloth, carrying them while they work.

Others lay them down in the shade of a tree, checking between tasks to make sure they are safe. The constant worry is as heavy as the labour itself. Some find small relief in anganwadi centres, where their children can get a meal and care for a few hours. But not all villages have these facilities, and even when they do, reaching them can be difficult.


The daily meal depends on what is left at home. Some women buy rice in small quantities, just enough for a few days. Others rely on subsidised grain if they can access it.


Ration cards are supposed to help, but for those without the right paperwork, getting one is not easy.



Some officials refuse applications that do not include a father’s name. Others ask too many questions, making the process uncomfortable.

Water must be collected before or after work. Some walk long distances to reach the nearest well, carrying pots back home. Those living on the outskirts of villages find this even harder, as fewer people are willing to offer help.


Returning home does not bring rest. There are clothes to wash, food to prepare, and a child to care for. When the day finally ends, sleep does not come easily. The next morning will be the same, with the same struggles waiting outside the door.

 

Attempts at Change


Efforts have been made to address these challenges, but progress has been slow. The Maharashtra government has introduced schemes to support unwed mothers and their children, but many do not have the necessary documents to access them.


Annual surveys are conducted to identify those in need, yet the numbers reported are often far lower than the actual cases.

Some initiatives, like skill development programmes and self-help groups, have provided opportunities for economic independence. These groups allow women to earn through small businesses, offering a way out of dependence on low-wage labour. However, such programmes are limited in reach and do not always provide a long-term solution.


A shelter home was proposed in Yavatmal to provide unwed mothers with a safe place to stay and access training opportunities.


Land was acquired, but construction has been slow, and many women are still waiting for such facilities to become functional.



Legal measures exist to support them, but they are not always easy to navigate. Establishing paternity through DNA testing could hold absent fathers accountable, yet legal procedures remain complicated, and many women lack the resources or confidence to pursue cases in court.

Even when support is available, awareness remains low, leaving many without the help they are entitled to.


Community-driven efforts have played a role where formal support has been lacking. NGOs have helped in forming collectives, providing legal guidance, and ensuring that some of these women receive government aid. There have also been discussions about implementing policies similar to those in Kerala, where unwed mothers receive financial assistance to help with child-rearing costs.


Despite these efforts, challenges persist. The stigma attached to being a single mother remains strong, making it difficult for these women to integrate into society. Social change moves slowly, and while awareness is growing, it has yet to reach a point where these women are seen without judgement.



The Unwed Tribal Mothers of Yavatmal
The Unwed Tribal Mothers of Yavatmal

Life for unwed mothers in Yavatmal’s tribal villages continues to be difficult, isolated, and full of obstacles that most never have to think about. Each day is shaped by the same realities, from searching for work that pays enough to feed a child to navigating a society that keeps its distance.


The world around them continues unchanged, but for them, the place they once belonged to is no longer the same.

Despite the passage of time, the stigma remains. Attitudes that have been set over generations do not shift easily.


For many of these women, the future is uncertain, shaped by circumstances beyond their control. What lies ahead depends not only on the opportunities available to them but also on whether the communities they live in are willing to see them as more than the labels placed upon them.



References





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