Who gets the chance to celebrate? Exclusion of marginalized women from festivals and cultural spaces
As the festival season progresses in India, many cultural and public celebrations are taking place across the country, illuminating cities and towns alike. With the Durga Puja and Navratri celebrations just concluded, Garba and Dandiya events are always becoming a place of joy and cultural expression. But recently, a disturbing narrative has emerged: Dalit and Muslim women, even those with valid entry permits in hand, are being stopped at the gates, insulted and turned away. The reason? They somehow do not belong to the “correct” caste or religion, which makes them unfit to participate in the celebration. It has been noticed that organizers hide behind terms such as “tradition” and “purity”, but a detailed analysis shows that this is open discrimination and conscious exclusion.
In KotaIn Rajasthan, two Muslim women said they were stopped at the entrance of the Garba venue despite having valid IDs. They were bluntly told that their religion was the reason for being refused entry. They asked, “If we weren’t allowed in, why were we sold passes?” It is a simple but powerful question that shows how carefully these acts of exclusion are planned and justified.
When festivals and cultural spaces begin to be defined by caste and religious boundaries, it is always women from marginalized communities who are the first to be pushed out and excluded.
This is not an isolated case. In Vadodara the police arrested three people for humiliating Dalit women at a Garba event. They were allegedly abused, threatened and asked to leave as if they did not belong there at all. These are not random incidents of misbehavior, but rather a conscious effort to control who it is are allowed to participateto be visible and to feel like they belong in the public cultural space.
Who gets to celebrate and who gets kicked out?
In many rural and semi-urban areas, upper-caste groups have control of the village temple and communal spaces. Garba events associated with these temples or caste-based groups often become exclusive venues where Dalits are not truly welcome. Even when they are included, they are usually marginalized by the dominant groups. Even though they are expected to host their own celebrations, they are still considered inferior, both in scale and social status. As Suresh Makwana, a Dalit activist, observed: “Dalits are certainly not allowed in the upper caste garbas.”
Source: The Hindu
Even at urban or commercialized Garba events that are supposedly open to all, Dalits mostly face subtle but firm barriers. And when a Dalit tries to question you discriminatory practiceThey face serious consequences in the form of physical violence. Exclusion does not only happen based on caste, but religion also plays a role. In Mandvi (Gujarat), a.d right group Muslims were reportedly banned from attending Garba events on the grounds “to protect Hindu girls” from alleged “love jihad”.
A Dalit woman entering a public space not only faces patriarchy but also bears the burden of caste-based humiliation.
Muslim women are often kept away from Garba not by accident, but because of growing Islamophobic attitudes and the idea that Garba is only for Hindus. In Madhya Pradesh some Muslims Clergy urged their members not to participate in Garba events, citing religious differences. But more than personal and religious beliefs, it is the fear of being targeted, judged or humiliated that drives many Muslim women to stay away.
Not only visitors but also Muslim artists are attacked. In Jhansi, Uttar Pradesh, a Muslim woman An artiste who was invited to perform Garba was deliberately denied access to the stage solely because of her religious affiliation identity. When festivals and cultural spaces begin to be defined by caste and religious boundaries, it is always women from marginalized communities who are the first to be pushed out and excluded.
Religion and Marginalized Women: A “Long” History of Exclusion
It is important to understand these gender issues from an intersectionality perspective. Women experience oppression not only through a single identity; In fact, their lives are also shaped by caste, religion, class, sexuality, disability and geography. A Dalit woman entering a public space not only faces patriarchy but also bears the burden of caste-based humiliation. A Muslim woman carries the burden of gender bias, but also the burden of being viewed through the lens of religious suspicion. These experiences cannot be separated. They are not actually secondary topics, but rather reflect the central understanding of how power works.
Mainstream discussions continue to treat these identities as mere complements rather than essential elements. Issues affecting Savarna, urban, able-bodied women tend to dominate public discourse, while the violence faced by Dalit, Bahujan, Adivasi and Muslim women is usually ignored or sidelined unless it fits into their narrative.
Yet these identities continue to be treated in mainstream discussions as mere complements rather than essential elements. Issues affecting Savarna, urban, able-bodied women tend to dominate public discourse, while the violence faced by Dalit, Bahujan, Adivasi and Muslim women is usually ignored or sidelined unless it fits into their narrative. This exclusion is not only disappointing but also dangerous. Intersectionality is not just an academic idea, but a demand of today. Without a proper understanding of this, feminism can also reinforce the very hierarchy it claims to combat. Therefore, it has become necessary to move away from selective feminism and make it more inclusive.
Controlling women’s bodies, desires and mobility
In fact, the exclusion of Dalit and Muslim women from Garba is not just about religion or tradition. It’s actually about controlling who gets the opportunity to move, be seen and hold space. It is even about who is allowed to cross the boundaries of caste, community and desire. These exclusions are not accidental, but arise from a deep-rooted need to protect borders. The fact that women choose their own partner regardless of religion and caste and simply become decision makers.
It is not the physical presence of these women that is resisted, but the possibility that they actually represent. A possibility of change, of mixing, of freedom. Restriction in public spaces not only means denial of access, but also denial of identity and personality.
Building integrative cultural spaces
To recognize change, we need to ask questions like: Who has the right to decide who belongs in cultural spaces? Who will be responsible for such discriminatory practices under the guise of tradition? Can festivals truly celebrate diversity and spread the message of compassion and inclusion if they remain silent about the voices of marginalized groups? In addition to such thought-provoking questions, event organizers must also be held accountable for discriminatory acts such as selling tickets to people they intend to exclude, continuing to deny refunds, and enforcing bans based on caste or religion.
Therefore, there is an urgent need to enforce a legal protection like Article 15 of the Indian Constitution to ban such discrimination at public events and make it truly accessible to all. Feminist groups and citizen activists should also show solidarity, shine a spotlight on these often overlooked incidents, and demand inclusive cultural spaces. The festival should be redefined as a space that belongs to everyone, but is not celebrated by just a few. They must reflect a common culture, not exclusion. There is a need to support, celebrate and highlight such efforts that promote inclusive Garba events open to all community members irrespective of religion, caste, race etc.
A festival that claims to celebrate “justice” but in practice excludes people and discriminates based on their identity cannot be called a “just” celebration at all. Until Dalit, Muslim, Adivasi and queer women have the freedom to participate and experience the joy of cultural spaces, they cannot be described as inclusive, moral and equal.
Himani is a graduate of Political Science from Ramjas College, University of Delhi with a strong academic focus on gender, culture and social justice. Her academic and practical experience includes research and project coordination in areas such as tribal entrepreneurship, environmental advocacy and community service.
