Hindu Widowhood

“Till death do us part,” is a phrase stated by many to their significant other. This phrase, such as others, is one that represents the commitment of a relationship. For the Hindu culture, this phrase is taken quite literally. Hindu widowhood has long been associated with victimization and vulnerability (Czevenda, 351). In Rabindranath Tagore’s “Skeleton,” the plight of widowhood is explored. Tagore was an Indian native and captivated the inspiration of “Skeleton” by the things he witnessed in his country. India is the home to more than 30 million widows older than 40 years old (Czevenda, 351). It is also known for its caste system, which is characterized by the categorization of people and societal roles (Czevenda, 351). Tagore utilized these statistics in his hometown, along with the Hindu beliefs, to cultivate the notion that widowhood is viewed as dishonorable.

Tagore also makes a point in suggesting that widows are often ostracized because they are feared, almost as if they are bad omens.
POINT 1: In the exploration of widowhood, Tagore makes a point is suggesting that Hindu widowhood is viewed as dishonorable. A woman’s life is often tied to her husband’s. “Widowhood … is often described as a definitive and tragic moment in a women’s life—one in which her identity is stripped away with the death of her husband.” (Mastey, 191) It is often believed that once a woman has become a widow, her life would be a catastrophic disarray. “In general, the greater a woman's dependence on the husband, or their interdependence, the more every aspect of her life is disorganized when he dies.” (Lopata, 115) Many widows do not even have anyone to keep them company, except for her family. In Tagore’s, Skeleton, the ghost was alone in most of her activities. “I had no female friend to keep me company. My elder brother had resolved not to get married. There were no other women in the house.” (Tagore, 86) The ghost had no one to converse with. The ghost “used to sit under a tree in the garden” by her lonesome self and “imagine” people interacting with her (Tagore 86). The presence of widows is so dishonorable to the Hindu people that they are frequently forgotten or ignored.
It is also deemed once a woman has become a widow, they are forbidden from remarrying. The act of a widow remarrying is so dishonorable that their attendances at weddings are seen as bad luck. “Along with having to wear white, [widows] could not remarry, [must] [eat] a strict vegetarian diet and rice only once a day, and give up most forms of jewelry and adornment.” (Lamb, 17) The life they were to now live resembled one of a shprisoner; many things they used to do were not restricted and forbidden. Furthermore, “…widows are scorned for remarrying” this is seen as a disrespect act on their late husband. (Magnier, 1) The plight of Hindu widowhood is almost deemed as one where the male continues to be in control, that male-dominance is never to be forgotten even after their death.
POINT 2: In the exploration of widowhood, Tagore also makes a point is suggesting that Hindu widows are viewed as bad omens. In Tagore’s “Skeleton, the ghost in the story describes to the narrator the struggles she endured while becoming a widow. After two months of marriage, the ghost’s husband passed away. This is not a long time to be married to anyone, especially in a Hindu household. An instance in which the ghost of the skeleton was referred as a “bad omen” in Skeleton was following the death of her husband.
“The grief that was expected of me was supplied in full by my in-laws. My father in-law, pointing to numerous signs, told my mother-in-law that I was what the Shastras called a ‘poison bride’. I remember distinctly.” (Tagore, 85)
Hinduism is the world’s largest non-organized religion with approximately one billion adherents (Czevenda, 351). They also possess a strong belief in marriages. As the ghost described, she was referred as a poisonous individual. Shastras, the Hindu version of a work of scripture, used the term “poison bride” to numerous widows. The term “poison bride” was an accusatory term, blaming the wife for the husband’s death. This is a common ideology in the Hindu culture.
“Until a few decades ago, widows were often accused of causing their husbands' deaths -- the mother-in-law in older Hindi films would accuse the new widow of "eating her son" alive.” (Magnier, 1)
The media also influences the Hindu’s perception of widows. Traditions can be broken, as could the injustice of widows. However, with the continuous negative portrayal of widows and the bad representation they are receiving, the injustice and “bad omen” ambiance is not leaving anytime soon.
Additionally, the Hindu widows “…presence at weddings and festivals [are] shunned and even their shadows [are] seen as bad luck” (Magnier, 1).

In Tagore’s, Skeleton, the ghost attended the doctor’s wedding. However, she did not stay the entire time. In fact, she left and drank a poison mixture created with the doctor’s supplies. The ghost states, “[her] wish was when people came and found [her], that slight smiled would still be [an] intoxicating present on [her] red lips,” but in fact, no one was there to rescue her in time (Tagore, 90). In this instance, the presence of the ghost could have represented bad luck. After all, a death did occur in her attendance.
POINT 3: The presence of Hindu widows is very restricted and once observed, they are shunned. Hindu widows are often ostracized because of the fear-provoking aurora they occupy. In Tagore’s, Skeleton, shortly after the ghost lost her husband she had to return back to her parent’s home. “I returned joyfully to my father’s house.” (Tagore, 85) After the passing away of their husband, new Hindu widows are frequently kicked out of their in-laws

home.
“This system of marriage places women in a situation of vulnerability after their husband’s death, particularly if they do not earn income: they can neither reintegrate with their parental family, nor do they necessarily receive adequate support to live contentedly in their husband’s village.” (Mastey, 191)
In central India, Vrindavan, Lalita Goswami was kicked out of her in-laws home with three young children to care for. “After [Goswami’s] husband died, the brother-in-law who took her in kicked her out, forcing her back to her parents' home in Kolkata. Her brother saw her as a financial burden and neighbors ostracized her.” (Magnier, 1)
Though Goswami did nothing wrong but remain a loyal wife to her abusive husband, and nurture her kids, she was still kicked out of her home and ostracized by countless.
“… widows—in particular, those widowed while young and childless—are often ostracized, regarded as inauspicious and disturbing, as they are without a husband or children to give their lives meaning, purpose, and sociality, and they are implicitly blamed for their husbands' deaths.” (Lamb, 5)
The identical thing happened to the ghost in Skeleton. She was removed from her in-laws home and sent back to her parent’s home. Not every widow encompasses the luxury of having a home to return to. Vrindavan is a sacred town is commonly known as the City of Widows (Magnier, 1). As of the end of 2012, nearly 15,000 widows reside in Vrindavan. (Magnier, 1). The number one cause of their residence is the shunning of their in-laws and neighbors.
In conclusion, the plight of Hindu widowhood is one that is treacherous for the well-beings of all woman. Tagore cultivated the notion that widowhood is viewed as dishonorable and that they are ostracized because they are feared, almost as if they are bad omens. These women already experienced a great deal of suffering: losing their significant other. However, the constant disapproval and badgering they receive from society serves as a constant reminder of what they have lost. Tagore exposes just the surface of how Hindu widows are treated. Many do not receive the same care.