Image Source: Agencies

July 30, 2025: Unexpectedly, Sirmaur, a peaceful Trans-Giri region in Himachal Pradesh, found itself at the center of a national conversation in July. Sunita Chauhan, a young woman from Kunhat village, married two brothers—Pradeep and Kapil Negi—of the Hattee tribal community. A long-standing cultural practice that was once used as a strategy for survival in India's mountainous northern belt was brought to the forefront by the traditional wedding ceremony, which was carried out in accordance with the local custom of "jodidara" (fraternal polyandry). This practice is rarely brought up for discussion.

Fraternal polyandry—where brothers jointly marry a single woman—has a long-standing history in India’s Himalayan regions, particularly in Kinnaur, Lahaul-Spiti and parts of Sirmaur. These high-altitude, agriculturally marginal areas relied on such unions as a means to preserve landholding and ensure labour cohesion within families. Among agrarian communities like the Hattee, land was scarce and inheritance often threatened family stability. By marrying one woman, brothers kept their family land undivided and pooled their economic responsibilities.

Although all brothers shared parental and economic responsibilities, the marital arrangement was socially accepted even without formal legal recognition. Traditionally, the eldest brother would be recognized as the legal husband. However, several legal and social developments, especially post-Independence, began to erode this institution. Customary marriages like these were not recognized by law because the Hindu Marriage Act emphasized heteronormative, monogamous unions. Later, reforms in inheritance law that emphasised equal property division among all siblings made polyandry less economically viable.
Yet, despite these shifts, communities like the Hattee have quietly continued these traditions. The manner in which Sunita describes her marriage and its public nature set it apart. In multiple interviews with the media, Sunita spoke with clarity and conviction. She affirmed that the decision was hers alone—that she loved both men, valued the mutual care they shared and was entering into this relationship with full understanding and consent.

Her words sparked wide-ranging reactions. Her statements were seen by some as a radical act of agency within a tradition that is frequently criticized for being regressive or patriarchal. Others questioned the relevance of polyandry in the modern era, arguing that such practices should be left behind as tools from a time when individual autonomy was prioritized over economic necessity. A deeper conflict between politics and culture lies at the heart of the debate. India’s dominant marital narrative is shaped by the Hindu, monogamous nuclear family model—legally sanctioned and morally upheld. Practices like ‘jodidara’, especially when made visible and even celebrated, are framed as “un-Indian” or backward. Even more troubling is the communal undertone in some critiques, with polyandrous practices compared to Muslim marriage customs, revealing how tightly Indian morality is tied to specific religious ideals of kinship.

For the Hattee community, granted Scheduled Tribe status in 2022, the marriage has become more than a personal union—it is a reclamation of cultural identity. The Sirmaur wedding challenges us to reevaluate the conditions under which legitimacy is granted in a society where narrow definitions of marriage frequently serve as the basis for both social and legal legitimacy. This event is not merely about one woman’s choice—it signals a broader moment where custom, autonomy and consent intersect. It raises crucial questions: Can tradition coexist with agency? Is it possible to imagine relationships in marriage other than monogamy? And, most importantly, is it possible for marginalized communities to create their own narratives without being subjected to mainstream morality? Despite the fact that Sunita's marriage has not provided easy answers, it has unquestionably created space for a long-overdue discussion.