Haldi Kumkum is a social gathering in India, where married women exchange Haldi (Turmeric) and Kumkum (vermilion powder) as a symbol of their married status and a wish for their husbands’ long life. This ceremony is particularly popular, specifically in the states of Maharashtra, Karnataka, Telangana, Goa, and Tamil Nadu.
It’s a practice believed to have originated during the Peshwa era as a social gathering for royal women to connect while men were away. Back in the day, in old Indian villages and cities, women did not have many places to hang out. So, these ceremonies were one of the main ways they connected, sharing stories and blessings.
It started as a way to celebrate being married, but for a lot of women, it ended up feeling really hurtful. Haldi Kumkum ceremony has been a source of injustice for single women (including unmarried, divorced, or widowed) due to their exclusion from an event that primarily celebrates marital status. This practice devalues women, as excluding single women implies that a woman’s worth and social standing are dependent only on her marital status and her husband’s status, rather than her individuality.
According to the 2011 census, Goa had the fourth largest proportion of female-headed households in the country at 20.3%. This figure includes households headed by widowed, divorced, or separated women, often out of necessity rather than choice.
How can we justify the exclusion of these women, who are managing everything alone? How can superwomen be inauspicious or evil? Why don’t they have such a tradition in which they exclude single men? Why do women divide themselves? No wonder women are called the weaker sex of the society.
What will happen if Kumkum is applied to her forehead? Is there any such thing mentioned in Holy Books, or is it a conspiracy of society to demean single women, as we can’t see single women doing everything alone? More than half of married women will become single at some point in time. So why should we demean others?
Women should be honored because they are women and not because of the existence of a man in their lives. Things are changing, though, at least in some places. Villages in Maharashtra, where they made rules to include widows in these events, no longer ban them. Women organisations are pushing back against calling widows inauspicious, and it’s turning into bigger conversations about rights. Women now sometimes skip hosting if it means leaving out family or friends.
A landmark change occurred when the Herwad Gram Panchayat in Kolhapur became the first in India to officially ban widowhood rituals (breaking bangles, wiping sindoor). This resolution explicitly mandated that widows be invited to Haldi Kumkum ceremonies. Following the Herwad model, over 7,000 villages in Maharashtra and several in Goa have passed similar resolutions. The Maharashtra government (Maha Vikas Aghadi) issued a formal appeal in 2022 to end these regressive practices. While modern changes are recent, the foundation was laid by 19th-century reformers like Pandita Ramabai (who founded Sharada Sadan for widows) and Savitribai Phule, who challenged the idea that a woman’s dignity was tied to her marital status (Vajiram & Ravi, “Famous Social Reformers of India”).
Following the “Herwad Model” from Maharashtra, several Goan village panchayats—including Corgao, Dhargalim, Loliem-Polem, and Uguem—passed landmark resolutions. These local laws prohibit the practice of stripping a woman of her Kumkum (vermilion) or bangles and mandate her inclusion in community celebrations.
Couples in Nashik and other districts are now reportedly signing the “Saubhagyache Shapathpatra” (Affidavit of Auspiciousness), a legal pledge ensuring that if the husband dies, the wife will not be subjected to dehumanizing rituals and will continue to participate in ceremonies like Haldi Kumkum.
The journey of Haldi Kumkum from a tool of exclusion to a platform for inclusivity reflects the broader evolution of Indian society. As the focus shifts from “marital auspiciousness” to “human respect,” the ritual is finally becoming what it was always meant to be—a colorful, fragrant celebration of the resilience and unity of all women. While Goa has a unique history of social reform due to its colonial past, the specific “auspiciousness” stigma surrounding Haldi Kumkum remained a persistent barrier until recently.
As of 2025–2026, the Goa government has been under increasing pressure to pass the Widowhood Practices Abolition and Protection Against Discrimination Bill. This movement was sparked by civil society groups who argued that the exclusion of women from ceremonies like Haldi Kumkum is not just a cultural choice but a violation of fundamental human rights.
In 2025, the Goa government announced a significant increase in financial aid for widows (up to Rs 4,000 monthly) and tasked the Goa State Commission for Women with drafting a policy to explicitly ban social exclusion in public and religious rituals. Activists in Goa, often led by women who have themselves faced exclusion, have been spearheading the “All-Inclusive Haldi Kumkum.” WE – The Movement: This collective works across Goan villages to educate residents that a woman’s presence in a ritual is not a “bad omen.” They have successfully organized events where widows and single women are the first to be honored with Haldi and Kumkum, deliberately breaking the tradition of prioritizing only Suhasinis (married women).
In the current festival cycle (January 2026), the inclusion of single women in Haldi Kumkum has become a visible “moral imperative” in Goan society.
It is now increasingly common in urban centers like Panaji and Margao to see ‘Open Haldi Kumkum’ invitations. These events specifically state that “all women, regardless of marital status, are welcome,” effectively removing the silent “married-only” filter that existed for decades.
The narrative has shifted from widow welfare to widow dignity. Modern Goan households are rewriting the script by using the ceremony as a networking and support event for single mothers and widows, rather than an exclusionary religious test.
(The writer is an Extension Educator with Directorate of Health Services, Goa)
