Women's empowerment: social duality

Women's empowerment: social duality

Women empowerment and social conflicts

 The emergence of 19th Century women emerged as a century This was the time when there was a hot debate about the goodness of the women, the nature, the capabilities and the fertility of the entire world. The 'situation' of the woman was redefined. The impact of Europe on freedom of thought, logic and humanity on the Indian psyche began to open up, and with other questions, women questions were placed in the center of the idea. Both these questions were considered by the British and Indian social reformers. Where these questions for the neutral British in the beginning were born with the need for patronage and intervention of the colonial state in the miserable situation of women, became the decisive tool of colonial ideology, Indian intellectuals considered this subject with double values. On the one hand, a campaign to find the priceless value in the ancient era, on the other hand, new ideas which came in light of Western influence on the other hand bolted them. The collapse of values ​​led to a situation of uncertainty.1 There was a panic among the Indian reformers from the life values ​​of East and West and breaking the medieval values. On the one hand, adopting western sight seemed to be a symbol of slavery, while Indian past was full of superstitions. Because of the middle-class mentality, he accepted the urgency of acceptance for his public values ​​and supported the tradition in personal decisions. Indian past is full of superstitions. Because of the middle-class mentality, he accepted the urgency of acceptance for his public values ​​and supported the tradition in personal decisions. Indian past is full of superstitions. Because of the middle-class mentality, he accepted the urgency of acceptance for his public values ​​and supported the tradition in personal decisions.
The colonial British government adopted the policy of non-laissez-faire in Indian social affairs in its early years. In addition to the practicality demanding the continuation of existing systems, there was a sense of respect for Indian culture. But in the intellectual atmosphere of Britain after its pre-Enlightenment, the British started introducing themselves into the modern and civilized form of the East, and this perception provided a justification to their imperial vision in the 19th century, When the era of so called reform began in India. The English idea of ​​the transit system was the product of the reconstruction of India's past. In the earliest times, the image of India in the West was a passing glory and its image of its downfall .3 Species described nature as interpreting genetic superiority to the British rule. The dynasty said that the British is inherently fit to rule, so they make the lower castes their prey. 4 From here the Indian reformers focused their attention on the issue of lineage and biological definitions, and to prove it Tried that the smallness is not a genetic but part of the social system. Thinking right here, the reformers attacked Sati, child marriage and scenes. Simultaneously, women's education and widow remarriage movements have been intensified. Therefore, they make their own prey to the lower castes. 4 From this, Indian reformers focused their attention on the issue of lineage and biological definitions, and they tried to prove that the smallness is not a genetic but part of the social system. Thinking right here, the reformers attacked Sati, child marriage and scenes. Simultaneously, women's education and widow remarriage movements have been intensified. Therefore, they make their own prey to the lower castes. 4 From this, Indian reformers focused their attention on the issue of lineage and biological definitions, and they tried to prove that the smallness is not a genetic but part of the social system. Thinking right here, the reformers attacked Sati, child marriage and scenes. Simultaneously, women's education and widow remarriage movements have been intensified.
Prior to the first charter act, 1813, East India Company was definitely against social intervention. The British rulers and local officials were unable to take any positive steps against the defects of Indian society due to certain reasons, the main reason being that the religious beliefs of Indian society and culture continue to discourage the administrators and allow them to keep social virtues Keep on binding for If government orders are removed against practices then publicity will spread in India, which could pose a threat to the newly created East India Company. Subsequently, there was a change in British policy and attempts to interfere with caution in Indian social institutions started slowly. This change was mainly due to the many ideological effects such as utilityism, evangelism (Angelism), free business thinking etc. Where utilitarian, Social engineering began to talk of tough reformism; At the same time, the Anglican Indians were demanding the intervention of the government to liberate the Indians from their religions, which were full of superstitions of superstition, religion and priesthood. Supporters of free trade were also demanding government intervention from the need to liberate the Indian economy from traditional hawkers to ensure free flow of trade. But the company's government was still skeptical about the interference from the fear of adverse Indian response. He could not do so until a large part of Indian society stood in support of reforms. Mu'arpuja and the priesthood were full of autocracy. Supporters of free trade were also demanding government intervention from the need to liberate the Indian economy from traditional hawkers to ensure free flow of trade. But the company's government was still skeptical about the interference from the fear of adverse Indian response. He could not do so until a large part of Indian society stood in support of reforms. Mu'arpuja and the priesthood were full of autocracy. Supporters of free trade were also demanding government intervention from the need to liberate the Indian economy from traditional hawkers to ensure free flow of trade. But the company's government was still skeptical about the interference from the fear of adverse Indian response. He could not do so until a large part of Indian society stood in support of reforms.
In the beginning of the 19th century, intellectual hurdles in Britain forced ordinary Britishers to undertake intensive study of Indian society and connect them with their goodness. The British leaders held wide discussions, organized seminars, removed prescriptions and ways of promoting the society of subordinate areas inside and outside the Parliament to improve Indian society. The influence of Edward Work was not effective because the multicolored picture of Indian society was making his work harder. Even then William Carey, Marshman, William Ward, did not get discouraged, he was determined to improve. There was no administrator from Carnavalis to Canning, among the conservatives, who had a good view of Indian society. 5 Benthi Bentic, Metcalf and Macaulay wanted to improve the Indian society rapidly. Utilitarian ideologues wanted to liberate Indian society from its ideological ideas and systems. The conservatives (the Tari Dal) were completely anti-reforms, they did not consider the preaching work of missionaries in India justified and considered the temptation of any kind of behavior in India's customs and practices to be detrimental.
 The policy of intervention was clearly adopted during the reign of William Bentin, and after that the British rulers had voluntarily started working towards promoting society on the demand of Indians. The government orders being passed against the wrong and inhuman customs and practices of Indian society and the formation of the Act started. The faithful follower of the utilityist mill William Bentick believed in this utilitarian philosophy that the law is an effective tool for the practice and the concept of rule of law is absolutely essential for reform. When such demands were made during the Women's Consent bill, the English government went ahead with a little hesitation and handed a leg and leg to the Indian public, which actually ended the utility; Because there was a lot of restrictions in this law. His faith in Indian traditions continued and his desire continued to grow that the Indians should be brought back to their true religion, so the official dialogue on Sati-related reforms was based on the argument that ancient Hindu religion only required the necessity of their abolition. 6 After 1857, the Victorian Liberalism of India became the main ideology of the British Raj. The Revolution of 1857 had given a lot of confidence to many people that reform is also futile .7
 In the Renaissance period, all efforts to improve the status of 'woman' in India were not motivated by the objective of the Amul-Chul Parivar, despite their sincere efforts. Where the woman's pathetic condition was thought liberally, sympathetic efforts were made to find solutions; At the same time the rights of decision remain with the men. The woman does nothing for herself. The situation in which the woman is put in, she is living in it, if the man thinks in the interest of the woman, then it is the goal of the woman to be a home for her and her family, regardless of her Destiny is .8 reformists were trying to solve the existing system only, Therefore, despite the possibility of widow marriage, child marriage and Sati method were not ended. Family status can not be reported in the family. In fact, the capitalist patriarchal system established in most parts of the world created a social structure in such a way that the woman changed from person to object, which was denied to any of her personal personalities. In the historical process, her freedom was limited due to the education of women, economic self-reliance, and a conscious view of rites. 9
 The reality of the early phase was that the efforts of women empowerment had to face difficult problems. It created unprecedented tension in family and social life and kept the mentality of the society confined. The emotive crisis arising out of breaking the bondage of traditions has kept men and women in odd confusion for some time. There were a number of reactions about these reforms. When the first widow was born in Bengal, thousands of people were eagerly looking forward to seeing this. Similarly, in the first widow in Maharashtra, the mob took a furious turn, then the police had to make a self-assessed lathi charge. On refusing to stay with the uneducated and ill husband by Rukmabai, the entire radical section was dissolved, and the limitations of religion were so dominant that Rukmabai had to give up his life after giving money. Unlike his desire, Ranade became the condition of marrying a young widow, she spent many nights Intermittent intervals Finally, under social pressure, he married Ranabai, a young girl in the growth of his plan while sacrificing his plan. Loktahis, KT Telang and many other people were also in the same place who were able to stand on their cross; On one side traditions and commitment on the other side. It was a turmoil in the minds of everyone. Many people finally returned to the traditions. Yet in this struggle, a new man and a new society have emerged in India. On one side traditions and commitment on the other side. It was a turmoil in the minds of everyone. Many people finally returned to the traditions. Yet in this struggle, a new man and a new society have emerged in India. On one side traditions and commitment on the other side. It was a turmoil in the minds of everyone. Many people finally returned to the traditions. Yet in this struggle, a new man and a new society have emerged in India.
Until the end of the 19th century, the mental and ideological duplicity of the reformists was also visible on the social plane. The faster the opposition of Sati was, there was a complete lack of activity in relation to the widow's rehabilitation; Because the sense of sexual purity was powerful in the Indian psyche. Rammohan Roy was surrounded by double quarrel over Sati. His opponents opened a front against him. Raja Radhakantdev, the founder of the Synod in 1828, supported the Sati method in the order of the editing of the word 'Kalpakadrum'. Interview of Rai will be clear from reading his book; Where the lavish joy that is attained with sati, with the husband, is said to be given lesson from the verses given by the scriptures, the versatile verse, and it has been described as integrating with eternal ecstasy and Brahman; At the same time, in Vedantanchandrika, a universal social phenomenon of unequal behavior with women has been denounced, contradicting that "I am sad that women are thus treated with impoverishment and in every way, you also experience mercy for them Do not do that which could possibly give them freedom from torture and burn them. "11 This duplicity also appears in Dayanand's personality. While on one side they support women's education and sacrifice to women, on the other hand, they also appear to be opposed to the marriage of widow remarriage with child marriage.
 The marriage of the princess of Kuchivhar of the intellectual progressive of Keshav Chandra Sen, married to an eleven-year-old girl from Anupthanvadi, Ranade, was promoted to the Christian missionary of Sharada Sadan, there was such incidents, which had adverse effects on the public and the general The public could not get any clear indication. In the name of protecting Indian culture, Dayanand Saraswati, as opposed to widow remarriage, used the Niyog tradition as useful, Tilak said that the protest of child marriage was an injury to Indian culture. Vivekananda also glorified the material mother of Indian past, despite this that he was influenced by the independent consciousness of the Western woman. Despite all the capabilities and possibilities it was considered Indianization of the West.
 For the first few years of the 19th century, the British Parliament had refused to make laws against Sati Pratima, saying it would be considered as interference in Hindu religious matters. In the early years of the century, the British had to compromise on many subjects as a compromising attitude due to the stress between the British's self-defined role of awakening in India and the demand for time. The rules and regulations that they made on Sati Pratishtha were made to forcible sati and voluntary sati. This distinction shook the campaigners against Sati Pratyama. According to Edward Thompson, many agitators saw this move of the British as their attempt to legitimize Sati method .13
The issue of restriction on Sati has created a stir in British politics and on this issue the British politicians came to struggle against each other. The people of the Conservative party, while supporting the non-interference in Sati's case, the Liberal Democratic Party was running a campaign to take legal action. The liberals themselves were divided into two camps, In this, the representation of a camp was hovering and the other was in the hands of liberal clergy. The pastor community was presenting the image of followers of Sati Pratima as a cruel and merciless person so that he could prove the truth of his argument that the only way to avoid this vicious act is only in Christianity. Their motive was to propagate their religion, in which the Anglican members of the mill were active. The Hindu social reformers were given some relief to the Liberals by joining this campaign and they considered this as an undeclared support of a section of the Hindu community in their favor, which they were feeling from the very beginning.
 In 1817 AD, only a year after the deception of 'Sati's no classical basis' is done by the chief priest of the Supreme Court, in the year 1817, William Bentinck, then the then Governor of Bengal in the year 1818, had banned Sati in the province, whereas in all India This prohibition took eleven years to spread. When William Bentinck came to power in 1829, when he became the Governor General of India, he passed the Sati Abolition Act. 15 As soon as this act was near, the Orthodox was also afraid of demonstrating rebellion against it. Ram Mohan Roy himself also expressed doubts about the wisdom of the British against Sati and he realized that this move of the foreign rulers will create a tendency to take defensive steps in the Hindus and the problem will be even more complex as a result of this collision. Hindu Orthodox demonstrated in line with hope, But its intensity was quite small. In 1830, Hindu Orthodox founded a religious assembly under the leadership of Radhakantdev in Calcutta and prepared a petition to end the law made against Sati Pratita and met the Governor General of India and sent it to the British Parliament. 15 Orthodox As part of the protest, after 10 years, the Indian Penal Code was amended. Once again, in the voluntary and forcible Sati, it was given the legal cover to be sati according to his will. 16 On this issue, some movements in the princely states also led to the intention of the British representatives forcibly to overthrow the events of Sati, considered to be an inferiority. Send the British soldiers to Due to the grabbing of the rights of the kings, mass violence against these British delegates has risen. A petition was made to abolish the law and met the governor general of India and sent it to the British Parliament. As part of the protest of 15 Orthodox protesters, after 10 years, the Indian Penal Code was amended. Once again, in the voluntary and forcible Sati, it was given the legal cover to be sati according to his will. 16 On this issue, some movements in the princely states also led to the intention of the British representatives forcibly to overthrow the events of Sati, considered to be an inferiority. Send the British soldiers to Due to the grabbing of the rights of the kings, mass violence against these British delegates has risen. A petition was made to abolish the law and met the governor general of India and sent it to the British Parliament. As part of the protest of 15 Orthodox protesters, after 10 years, the Indian Penal Code was amended. Once again, in the voluntary and forcible Sati, it was given the legal cover to be sati according to his will. 16 On this issue, some movements in the princely states also led to the intention of the British representatives forcibly to overthrow the events of Sati, considered to be an inferiority. Send the British soldiers to Due to the grabbing of the rights of the kings, mass violence against these British delegates has risen. Showing legality in voluntary and forcible Sati, the legal armor was given to be sati according to his wish. 16 On this issue, some movements in the princely states also caused the British delegates to consider themselves as inferior, with the aim of forcibly assaulting the soldiers of Sati, sent. Due to the grabbing of the rights of the kings, mass violence against these British delegates has risen. Showing legality in voluntary and forcible Sati, the legal armor was given to be sati according to his wish. 16 On this issue, some movements in the princely states also caused the British delegates to consider themselves as inferior, with the aim of forcibly assaulting the soldiers of Sati, sent. Due to the grabbing of the rights of the kings, mass violence against these British delegates has risen.
 Recent historical research clarifies that the 19th century Sati Eradication Movements had created confusion. Sati incidents were not common, but its scope was narrow. The truth is that these incidents happen occasionally. If seen, the events of Sati were largely in Bengal in the early 19th century, where almost every woman had a sati. During the reform movement, statistics related to the events of Sati were collected and amazed that this situation was of that state where the supporter of Sati Pratima eradication was ruled by William Bentic. For example, the agitators failed to mention how many cases were in Sati and how many widows committed suicide. It is possible that government figures have been manipulated to prove the sati's disgust and the seriousness of Sati incidents, and the suicides committed by widowed women were also presented as sati Got it According to Anand Yang, the statistics collected in Bengal in the first half of the 19th century had a lot of women in a certain proportion; Who committed suicide after years of her husband's death. Being frightened by the loneliness of helpless life, they must have adopted the path of suicide, it was not that 'Sat' had entered into them.
The interesting thing is that Bentin has to show that it is not necessary to be a sati and that it is not a recognized religious activity; Classical, religious quotes have been adopted to sort out the strategy. The strategy here was adopted by Rammohan Roy in his book 'A Conference Whitneyan Advocate for an Announcement to the Practice of Varning Alone'. In this book, Shri Rai tried to prove that in any ancient Hindu mythology it is not said that the widow must be sati. As a reaction, the feelings of Hindus broke. 28 leaders published a declaration, Wherein it was said that Rammohan Roy's arguments are wrong and therefore he should not be considered a representative of Hindu ideology. In response to this announcement, Shri Roy once again collected facts from the scriptures and told the rabbis that it is not mandatory to be sati according to the scriptures. Actually, this is a minimal religious act that a widow can make, and its meaning is only when she sati in her own accord.
 It is notable that Rammohan Roy did not question it like British supporters of the Sati Abolition Movement that suicide could be an excellent work. Suicide for Christians was a disgusting and criminal act, whereas in Hindu eyes many types of suicides were religious. A conservative Hindu argument was that the permission to be a sati was given to those ignorant women with religious knowledge so that they could become sati and acquire such knowledge and give gifts to that family to that knowledge. Rammohan Roy had the opinion of Hindus against this argument that women had clearly knowledge of religious practice because their life shows that women were infinitely more self-sacrificing than men. Given the fact that heroism is a part of the daily life of women, Rai tried to bring her bravery into daily life instead of displaying her bravery. However, it was largely blocked by bravery and Essential and continuous sacrifice of Indian women seemed to be a burden. In the later movements, this issue continued to be raised repeatedly in the debate on the nature and rights of women in India and their sacrifice properties were repeatedly cited to make Indian women superior to Western women. The women of this feature as much as in the west lived in India itself. While Sati was presented as an example of the prejudice of the East; On the other hand, eastern women were also quoted as reverential, patriarchy and spiritual power .19
The distinction of any important link in the social chain is the dissolution of its binding element. He will lose all his power, on which force creates unity in society. The comforting class of society, which has long been chasing social features like termites, fears of losing its power creates a threat to peace. Therefore, when the marriage of polygamy marriages and widow remarriage were discussed in the 19th century by the elite custom, people coming to the rescue became a threat to peace. 20 Even the Vidyasagar himself had to call the police on many occasions To widen the widow remarriage festivals in a peaceful manner. The widows who wanted the widow remarriage were constantly receiving threats from fundamentalist pressures that they would not do it otherwise they would be casteist. It was well-known that all those pressed high- And the struggle that was going on in society in relation to widow remarriage was, in truth, about supremacy and monopoly in the society of traditional upper class people. If they had to face defeat in this affair, it meant that the strong series would have collapsed, which had remained for years to protect their dominance.
 To keep the upper caste radicals, social paramountcy, the chorus of strengthening traditional ethnic system is getting tangled. The standard high rate at the level of society and structure is essential element for Hindutva as the standard element. If one of them is destroyed then the other can not live without being influenced by it. From every thought 'caste' which supports Hindu religion; If the anti-apartheid element is supported by the law, then it will consume many lives and will end the strong position of religion. 21 The intelligentsia was consciously continuing to pressurize the people that the people remained associated with that moral practical code Validity is achieved in the social category. Each person was associated with the ideology that social stratification implicates a bond on their work and ethics, which is not infringing for them. While estimating the early years of the 20th century, a social observer expressing the ethnic thinking of the lower classes says, "There is no place in the society for a person unless it is related to any caste. This is the reason why every person always looks towards its caste for exploitation of maximum facilities; No fool would be like this, who would want to defeat them by challenging this Brahminical right. "
 Being castrated means to be cheated by the customs and practices of their caste. The force that is strongly uprooting the cultural environment prevailing in the society is to create fear in a person or family. Evidence of some of the brave heart widows, who, before they were brought under the purview of social-ethical criteria, went out of control of Hindu religion and adopted Islam or Christianity, where the marital organization was somewhat more flexible and convenient . But most people feared to take such steps, because its implications were very critical. As the news reformer clearly writes in his article that widow remarriage is a violation of Hindu theology. We can not think that a religious thinker will be so bold to take any risk.
 Ishwar Chandra Vidyasagar was well-acquainted with this fact and he used to accept the structural power of Hindu society and its ideals in the form of chetanups. He neither challenged the power structure of Hinduism nor tried to present a different alternative revolutionary ideology. Rather, Vidyasagar used to represent the traditional ideology of contemporary Western educated intellectuals. According to the Hindu Intelligencer, he was the Principal of the Sanskrit College, his deep research and eloquence was also respected by foreigners, and if the dialogue was considered Prabhakar, his only achievement was to give Sanskrit Sanskrit theology which he did not develop in a certain direction. can do. But whatever the popular image of Vidyasagar, it is a moderate,
   At the beginning of his first essay on the widow remarriage, he rejected the work-related reason. He believed that people do not give importance to common reasons, but they are driven by the words quoted in the scriptures. Therefore, he interpreted and reinterpreted the scriptures and tried to get his reforms to be based on classical texts. In qualitatively, Vidyasagar did not make any effort to set up alternate arrangements on various social issues as did the pundits of Navdeep and Bhatpara. But this difference is only of quantitative proportion, because the scholars provided the person was on the basis of special, while the widow remarriage was being tried by Ishwar Chandra Vidyasagar, they were being kept in mind, keeping the entire Indian society in mind. .
When the first essay was not effective in the way the scriptural methods mentioned in the first proposal of widow-marriage, Vidyasagar, in his second essay on his widow, talked about the prevailing ethos in the society and the tradition of local traditions. Vidyasagar has shown her paternal sympathy towards the plight of the widows in both the essays. He has expressed deep concern for the declining ethical standards socially. He believed that there is a lot of tendency towards transgression and misdeeds of the common man, behind them, the widows who are unable to self-control and self-control. These women are made to immoral relations with the closest relatives to calm their insufferable work-pypasha. The most effective way to stop this miscarriage at the social level is to remove social restrictions on widow remarriage and to get a suitable person for their sexual abuse To be married to This idea explicitly emphasizes that patriarchal family composition, in which the strict control of the elderly has been implemented effectively on the physical and sexual desires of women in the name of social discipline and sexuality.
 The reasons for grading and ethics of Hindu society were supported by Bhadralok. Intellectuals believed that sexual anarchy spreading at the social level was due to the unsatisfactory libido of the widows. The magazine, which was considered to be progressive of its time, wrote in a very intriguing accent that it would affect the other women and they would pose a threat to the traditional family structure. That is why the petition for widow remarriage has been raised to remove gender inequality. It was said that if the husband can marry another after the death of his wife, then what is the reason that women can not do this? In this breath, the journal advocates widow remarriage, "Widow marriage is extremely important because women's elegance is more than eight times the male's. This is the main reason that it is difficult to control easily and it is being carried out as an evil in Bengal "Biologists also naturally regard gender inequality as the main reason for the declining level of individual morality. The reformer was also looking at the prevailing polygamy and child marriage in the elites. He believed that gender equality, polytheism and child marriage have created a threat to ethics by combining gender equality.
 It was not possible for him to accept alternative form for Hindu society. Also, the principle of hereditary derivation presented as a solution by educated Hindu fundamentalists was unacceptable as long as it did not receive support of upper class. On the other hand, this new reformist approach could not have gained public support. Even favors to accept reforms as necessary for the society were also talking in this case only in Jaban. According to the Elemental Magazine, he was always inclined to fear that either he would have to face the opposition of the communists or have to endure the boycott of the public. As a result, Ishwar Chandra Vidyasagar and other social reformers continued their efforts to gain the patronage of these Dalipatas and radical Brahmins in their favor towards the power structure of the Hindu society. In this endeavor Vidyasagar sought the support of Radhakant Dev, the arch-rival of the widow's widow. First During the phase of debate, Vidyasagar got a decisive victory during the debate on fundamentalists in collaboration with these powerful allies, but there was no change in their approach towards reform. Later the fundamentalists approached Radha Kant Deva and appealed them to reconsider their view of reform. In the second phase of debate, Vidyasagar was almost defeated by the fundamentalists, because the supporters of the Dalpatis were now getting support from the fundamentalists and with this the fortune of the reform movement was also closed in the pitara. Not only this, even Pandit, who had earlier given the arrangement for remarriage of Shyamacharan Das's widowed daughter, also suddenly changed his mind and joined widows remarried villagers. The public was made mucus in this whole episode, it did not have the courage to say that he was a Dalit, Would stand against the system established by the patents and the scriptures and speed up this reform movement. According to a magazine, "There was no such power in any statutory law that by breaking any one link of this strong chain, separate it .25
 The success of the traditional method for improving popular culture was the need of support of upper class traditional conservatives. This was the reason that the elite movement achieved significant success because it got the support of 'Hindus of Hindus', King of Dinajpur, King of Nadiya and eminent people like Vardhaman Maharaj. Widow remarriage was deviations from the practical moral code established by the Hindus, whose support was suicidal for the traditional upper class.
When the Widow Remarriage Act was presented in the Legislative Council, the period of Buddhist Jugali was going on in Bengal. Most intellectuals raised questions about the existence of this law-making body. The Eastern Star commented that "the statutory body of the country is not a representative body of the people, for which this law is being made and those laws which will apply to them, will it be in the right sense for their good? This legislative assembly can not put pressure on the native people for the marriage of their widows, Rather, he will do just that the Hindu will get the validity of the children born from the widows. But the community will always look at that child as a 'doogale' which has not been born with the compliance of Hindu rites. If truth is to be asked then this statement can not directly affect the mind of the public and can affect the idea of ​​its social-cultural relationship. "26 After implementing this Act, Newspaper on the question was also predicted that there is no way to implement it. After passing the resolution in relation to Sati, it was abolished as a bad custom, but the beginning of the widow remarriage was a very revolutionary move which could not be implemented by the official order of the government. Here is the reason that this law is passed and even till the death of Vidyasagar and a 'dead letter';
  The most important fact is that during the reform movements, women themselves have been marginalized in all this process. Vidyasagar herself, who had been kind to widowed women, They did not have any relation with this hungry society. All his efforts were about the matter of how he lowered the fundamentalists. Women have not been taken as 'themes' in the order of interpretation of scriptures. Until the last decade of the 19th century, in the social landscape, women did not emerge as the theme of history. As far as the question of the Vahabodhini Magazine, which always talked of improvement in the situation of women, he also rejected the meaning of reform efforts. On the other hand, women were on the lowest footsteps of the social stratification of the world created by traditional conservative men, in which not only did they accept their low status, but also provided strong support to the concept of 'femininity' created by Hindu Orthodox. At the same time, the spirit of denial of widow remarriage clearly showed them I was giving. Sharad protest of widow remarriage was intensified in 'Mahishi Woman', the only magazine of Mahishi caste women edited by Krishnabhamini Agarwal.27
  Golden Women's Women's Conference held in December 1925 in the supervision of male supervisors, in which more than 500 women took part; A number of issues were included in the agenda of women education including; But he had left the question of female remarriage deliberately. This is an important fact which defines the difference between the two correctional movements. First, reforms came in the propagation of education in women, which received extensive support from the public. Second, The widow was remarried and the people continued to do the same. This racist women organizations took an added part in collecting donations for the promotion of education in women. Mahishme Woman magazine appealed to educated women of their caste to spread education among their neighbors with folklore and many other traditional methods. But no organization has emerged as a forerunner in the campaign of widow remarriage in this way, which can raise the voice of women in its support or play active participation in the real reform process. The little known fact is that during the entire reform movement, the statement of a single woman has not been recorded in favor of the widow remarriage and the opposition, which is the acceptance of being marginalized in the most hot social dispute in colonial Bengal. Can participate in partnership The little known fact is that during the entire reform movement, the statement of a single woman has not been recorded in favor of the widow remarriage and the opposition, which is the acceptance of being marginalized in the most hot social dispute in colonial Bengal. Can participate in partnership The little known fact is that during the entire reform movement, the statement of a single woman has not been recorded in favor of the widow remarriage and the opposition, which is the acceptance of being marginalized in the most hot social dispute in colonial Bengal.
Against Vidyasagar's reform campaign for widow remarriage and polytheism, the radical Brahmins of 24 Parganas, Nadia, Khulna, Jessore had organized, including their former associate, Taranath Valshpati. Interestingly, the argument he had given in opposition to polygamy marriage was against child marriage. Those who spoke of granting financial assistance to Vidyasagar while presenting the King, Maharaja, Navdhanhya and Aristocrat Petitions, also saw their withdrawal from their futures. Letters from Vidyasagar, written to Hindu Patriot in July 1867, it is clear that in order to honor the first widow marriage, they had to spend a lot of money to please the different parties in Mufassil villages. Many cases in Mufassil police stations came against the workers of the movement and on many occasions, they used force physically.
 During the widow remarriage movement, there was a contradictory situation in the program of Vidyasagar itself. After the law was created, many widows expressed their desire to remarry, for which Vidyasagar did not show any interest. Not only that, when his daughter came back to her father's house as a widow, then Vidyasagar gave advice to the compliance of the same rules and regulations, which she always opposed. Vidyasagar also rejected the proposal of my carpenter to open a normal school and women relations with the idea of ​​educating domestic upper class Hindu women through tuition. In this service work unsafe, There was a plan to set up the helpless and abandoned widows. Vidyasagar's failure also was that he did not make any effort to improve the standard of living of widows who did not express their desire for widow remarriage. In the contradictory form, in the last decade of the 19th century, a campaign like Ramkrishna Mission has been reformed to improve the condition of widows, that campaign remained untouched for the improvement of Vidyasagar. Then this paradox was clearly visible in his personal life. There is a lot of evidence in the 19th century which indicates that 'husbands used to be wives of wives' but this great educationist and the pioneer of modern education 'Deenamayee Devi' was morally ignorant and Bir Singha In the small house of Vidyasagar, parents spent most of their life in service. Such campaigns remained untouched for the improvement of Vidyasagar. Then this paradox was clearly visible in his personal life. There is a lot of evidence in the 19th century which indicates that 'husbands used to be wives of wives' but this great educationist and the pioneer of modern education 'Deenamayee Devi' was morally ignorant and Bir Singha In the small house of Vidyasagar, parents spent most of their life in service.
 In the 19th century, the propensity of denial of theology in the Indian mind was born, which was another supplementary of vivaciousness. This trend was especially flourishing in the lower castes. In 1855 AD, the Hindu Intelligencer writes that "Traditionally this custom is not coming from the indigenous people indefinitely, but it is still being adopted by the small castes. Especially in this tradition, it is popular among Hari, Mehrar, Dome, Chandal etc. among the castes. The widow remarriage proposed by Vidyasagar was being adopted by those caste and indecisive castes who were related to the lowest class of society, 'Antyjj' or 'Ananya'. Even the holy Shudra, which comes in contact with Brahman and educated Bhadralok,
 Despite the passing of law in 1856 AD, the upper castes in the late nineteenth century; Widowed marriages were strictly prohibited in middle-class castes. In the population report of 1891 AD, the castes who were shown to be barred from the widow remarriage included Brahman, Kayastha, Vaidya, Varanic castes like Sadogop, Sundi, Mahishi, Teli, Mayer and Naapri. This marriage was prevalent among the lower caste castes, Even among those castes who considered themselves above social stratification, the widow avoided marriage. Where it was recognized, there was seen in the sight of neglect. In the statistics collected by Rijale, in his survey, the names of the widows' marriage in popular names as' Shree Chaklpaksh 'are given as' Krishnapaksha' and 'normal' marriages. The social experiment of the word Krishna and Shukla explains the difference between the superiority of both types of marriages. The traditional form of marriage was the bright side of the society, while the widows were considered a black chapter. In the last years of the nineteenth century, widow remarriage among the many species of antiquities existed as a prevalent practice. The view of these castes was not different from any point of view of widows of Bengal's upper castes. 30 Was there. In the last years of the nineteenth century, widow remarriage among the many species of antiquities existed as a prevalent practice. The view of these castes was not different from any point of view of widows of Bengal's upper castes. 30 Was there. In the last years of the nineteenth century, widow remarriage among the many species of antiquities existed as a prevalent practice. The view of these castes was not different from any point of view of widows of Bengal's upper castes. 30
It would be prudent to see that in the 19th century, the Bengali Bhadralok, which also included members of the English educated and Young Bengal Society, had tried to develop a social psychologist, even a political structure of femininity, as a new mandal and his subsidiary native Press, such as Hindu Patriot, Elemental Cinematography, Relations, Full Moon, Wadambhodini etc. The reform movement in the life of Yasagr had provided full support; How much was the approval of widow remarriage? A study conducted by John McGuire in the middle of the 19th century shows that the Bengali Bhadralok was not limited to the upper three castes, and spread all the castes and sections of the borders to 18 different castes. Widow remarriage was practiced in the form of a virtuous one, while the restriction was imposed as a misconduct. In the new social system communities, the widow remarriage could only receive signatory acceptance. Only a small group of gentlemen, Varuses, Gandhnik, Jogi, Dynasty and Namashudras had approved widow marriage. The educated people of Mahishya caste advocated widow remarriage, But when it came time to give it a practical form, it was the same people who had lost faith in the worship of Brahmacharya. There were only some people of Jogi and Sadgop castes who organized some widows' celebrations in different parts of Bengal. Under the 19th century, the restrictions on widow remarriage in the educated society were further expanded, the educated people who accepted this novelty did not make any meaningful effort to promote widow marriage. By the end of the century, there was a contradictory situation about the widow remarriage in Bengal and it was only being filled up as a popular culture. Educators who accepted this novelty did not make any meaningful effort to promote widowhood. By the end of the century, there was a contradictory situation about the widow remarriage in Bengal and it was only being filled up as a popular culture. Educators who accepted this novelty did not make any meaningful effort to promote widowhood. By the end of the century, there was a contradictory situation about the widow remarriage in Bengal and it was only being filled up as a popular culture.
  The problem of Bhadralok was that how the effort to get rid of devastated untold widows, without facing any harmful situation or being casteist, should be brought to a satisfactory state? The widow of the first proposed widow remarriage and her future husband complained that either they will be caste-disciplined or given a lower status in the society to be seen in defiance. After marriage, not only the married couple, but also those who attended the Supervisor or widow remarriage, were also massively classified by the Bengali Bhadralok. The first warrior dancerjan Mukhopadhyay of this social uprising, who had committed dowry; One, he had inter-caste marriage, secondly he was a widow, had to face social boycott. Facing them from the outbreak of their own society, not only from their own society,
Marriage relation in the Hindus was the concept of eternal death, in which there was no prospect of widow remarriage. In the Bengali society of the 19th century, there were some widows who were just giving a helping hand to widow remarriage to create a child in search of heirs. Even in the Bengali literature of the twentieth century, there is widespread evidence of this rotten social mindset. From tradition to Hindu society, the Shudras and women were counted together, which was not accessible to the Vedic traders. Later, the Shudra caste also brought the culture of high caste through Sanskritization, Adopted the rules and social prohibitions and demanded a higher status in the society. Obviously his social status was also socialized, so that he started behaving like upper-class Hindu women. They also raised moral patterns towards the male society to a higher level. According to him, "Dedicated wives are always their husbands co-workers, whether they have survived or died." It was written in Mahishi Woman's magazine in 1911 that if the husband dies, then she will continue her life as a widow. He will live, till death, he will follow the simplicity, restraint and self-sacrifice, and he will never take the name of any other man from his mouth, because he does so by reaching his husband in heaven. May. "The ban on widow remarriage society was seen as a process of establishing full control over women's bodies and minds, It was also practiced throughout Bengal till the end of the 19th century. The law prohibition of Hinduism was absolutely acceptable for the widows. The result was that the long-stretch of reforms in popular culture proved to be futile and the widow remarriage law was assumed to be 'imposed from above'.
 Ishwar Chandra Vidyasagar had tried a lot to find out the religious statements that were said in support of the widow remarriage. But they were unable to understand their contemporary society according to the oriental tradition. In the tune of making his logic Scripture, he cited Parashar Code. Immediately, Intelligencer commented that if the author's reference of Parashar has been cited in support of widow remarriage, it will never be accepted and the people of this country will continue to deny it for a long time to come. The news reformer wrote that "Since the beginning of Kali Yuga, a widow remarriage has never been seen and neither has been declared. The public holds the view that widow remarriage is contrary to the scriptures and eclipses on virtue (good behavior).
Widow remarriage was not acceptable as a popular culture in any written traditional fundamentalist treatise. It is not even mentioned in the Manusmriti, the most important law code recognized by Hindus. It did not receive social acceptance even on the basis of the direct understanding of the moral code. The customs prevalent among Hindus is the law and in this subject is the empowerment of the elderly of the society. This tradition restricts widows from establishing marital relations. Vidyasagar himself, in the Vahabodhini magazine, had an editorial remark on the meaninglessness of reform efforts: "The general public neither considers the reason nor understands the scriptures only that it is operated from the established tradition. People consider widow remarriage as a sin and look at the eyes of the victim and consider it to be the most exotic for their culture. Being a slave of nation or local tradition, they The widows will continue to oppose the re-marriage. "According to 32 optimistic thinking, the Vidyasagar believed that there has been a change in our culture from time to time, this inhuman practice can also be implicitly, only necessary to awaken social consciousness properly. Of But they themselves are unable to awaken that consciousness. Neither did he himself nor any of his colleagues succeeded in presenting any revolutionary ideology or program, which could challenge the challenge before the traditional social power structure or turn its back on. It is necessary to awaken the social consciousness rightly. But they themselves are unable to awaken that consciousness. Neither did he himself nor any of his colleagues succeeded in presenting any revolutionary ideology or program, which could challenge the challenge before the traditional social power structure or turn its back on. It is necessary to awaken the social consciousness rightly. But they themselves are unable to awaken that consciousness. Neither did he himself nor any of his colleagues succeeded in presenting any revolutionary ideology or program, which could challenge the challenge before the traditional social power structure or turn its back on.
The reality is that although the law was passed in 1856 AD, it resulted in very little remarriage. The social reformers themselves gave it a term for the title. A committee called the Widow Remarriage Bureau tried a lot to ensure its implementation. The reformers themselves also felt many difficulties in this arrangement, unlike preaching. The story of a young reformer of that time was quite prevalent on those days that he had announced to his audience that he would marry only a widow and not anyone else. The remarriage bureau embraced him and asked him to make a declaration of marrying a widow of his choice, before marriage was actually done, he gave a banquet to his companions and asked the invited members whether he would return after remarriage. How many people will invite them in the banquet? He did not receive a single proposal in the reckoning. 33
In the 1890s, the fact that in 40 years of the widow remarriage, there were a total of 500 widows remarriages. Although by that time the reforms organization had spread all over India, like Kukurmu, and everyone had the impression that they would campaign for widow remarriage. But despite all their drill they could achieve that much. Apart from this, it seems that these five hundred widows were also of child widows or of virgin widows. Those widows of high castes who were not virgins, He neither remarried nor did he get remarried. 34 Not only this, due to ideological differences of reformists towards this Act, proper cooperation could not be achieved. Despite being influenced by Vidyasagar, Dayanand Saraswati strongly believed that only infant widows should be allowed to remarry. They argued that even in ancient India, there was tradition of practicing widows, but this marriage could only be done with the younger brother of the widowed husband of the deceased husband. The Aryans have developed advertise in newspapers as an alternative to marital customs. In 1882-83, chief Arya Samaj made two rules, advocating widow remarriage. In these years, Arya Patrika started publishing statistics of widow remarriage. Amritsar Aryasamaj was specially engaged in this work. He made a widow remarriage with great passion. Haloki
 Recent research on the functioning of this law shows how difficult it was to make widows and tribes in such a situation where there was no restriction on widow remarriage. However, the law allows all Hindu widows to marry again. There was a section related to the right to the right after the remarriage of the widow, it was added that what kind of contact would she be entitled to? Lucky Carroll has cited many examples in which the distinction about the nature of the right to the widows has been expressed, and in those communities in which according to traditional laws the widows were allowed to retain their reconciliation after remarriage, Their relatives ousted them from the property. For example, an Adivasi family claimed in their petition that after the remarriage, one of their widows had to face the rights of their property. The lawsuit was won without proof of a little significance that in some branches of tribals, Hindu customs are in force; The court considered it sufficient evidence to bring the entire tribe to the periphery of this law. 35 Thus, this law gave the Hindus a selfish reason of Hindutva of other castes on the basis of their customs.
 In the Maharashtra province, there was a marked increase in the response of the Orthodox Hindus against the social reform movements in the 1850s. That fasting was partly due to the opposition of the natural resistance of the strength of these campaigns and partly due to the support of these agitators given by the British. Because the conservatives believed that European people were using the agitators as fuel to humiliate the Hindus. While in Bombay Presidency, where Bombay was the main center of the movement against child marriage, Poona emerged as a strong opposition to this movement. The campaign started in 1860 in protest of social reform reached its peak in Poona by 1870 and many social reformers put arms in front of their community. Social reformer like Gopalahari Deshmukh, Who had said in 1840 that the Brahmans should abandon their foolish policies and accept that all people are equal and everybody has the right to acquire knowledge, even in the year 1871, in front of the threat of social endowment of Chitpavan, Separated from the campaign against the control of the creed on society. Poona's reformist MG Ranade, after considering the status of a widow after marrying a widow after the death of her first wife, was considered more suitable to bring a child in her house. With the formation of the Liberal Political Organization of Poona in 1873 Only its members decided that they would not interfere in religious affairs. In this way, then the politics was separated from the social reform campaign. Also, in 1871, after falling prey to the threat of social endowment of Chitpavan, they separated themselves from the campaign against the control of the creed on the society. Poona's reformist MG Ranade, after considering the status of a widow after marrying a widow after the death of her first wife, was considered more suitable to bring a child in her house. With the formation of the Liberal Political Organization of Poona in 1873 Only its members decided that they would not interfere in religious affairs. In this way, then the politics was separated from the social reform campaign. Also, in 1871, after falling prey to the threat of social endowment of Chitpavan, they separated themselves from the campaign against the control of the creed on the society. Poona's reformist MG Ranade, after considering the status of a widow after marrying a widow after the death of her first wife, was considered more suitable to bring a child in her house. With the formation of the Liberal Political Organization of Poona in 1873 Only its members decided that they would not interfere in religious affairs. In this way, then the politics was separated from the social reform campaign.
In 1873, a large number of Marathi social reformers joined the newly formed committee for the Vedas and Shastras. This committee had rendered the reformist definitions of Aryabharata. Dayanand, in 1875, when the Presidency of Bombay came to attend, all the social reformers took part in their meetings from Ranade to Phule. Pandita Ramabai founded the Aryamahila Sabha in Poona and many social reformers of Poona helped her. Right here was the time when the strong and colorful interpretation of Arya Bharat took hold. The 'essay series' was published in 1874, VS Siplunkar, which was particularly impressive, which not only created the entire Hindu pride, but also attacked both the reformers and the reformists, as the extinction of extinction and the Marathas. Two incidents of 1880s made the conservatives stand against them with full force to oppose the campaigns being implemented to improve the condition of women. 1884 In E.Dadaji Bhikaji, accusing his wife Rukmabai that after getting married in childhood he is not ready to live with him after taking education; Filed a lawsuit in the District Court. Wherever the decision went against him. After this, he appealed to the Bombay High Court under the pressure of the conservatives. The fundamentalists, while campaigning against the decision of the District Court, said that foreign rulers have no right to interfere in the customs of Hindus. Tilak wrote that "Attempts are being made to invade our ancient religion under the guise of Rukmabai on the pretext of the women's education movement. It seems that the intention of the British is to make our eternal religion sterile. Filed a lawsuit in the District Court. Wherever the decision went against him. After this, he appealed to the Bombay High Court under the pressure of the conservatives. The fundamentalists, while campaigning against the decision of the District Court, said that foreign rulers have no right to interfere in the customs of Hindus. Tilak wrote that "Attempts are being made to invade our ancient religion under the guise of Rukmabai on the pretext of the women's education movement. It seems that the intention of the British is to make our eternal religion sterile. Filed a lawsuit in the District Court. Wherever the decision went against him. After this, he appealed to the Bombay High Court under the pressure of the conservatives. The fundamentalists, while campaigning against the decision of the District Court, said that foreign rulers have no right to interfere in the customs of Hindus. Tilak wrote that "Attempts are being made to invade our ancient religion under the guise of Rukmabai on the pretext of the women's education movement. It seems that the intention of the British is to make our eternal religion sterile. Used to be. It seems that the intention of the British is to make our eternal religion sterile. Used to be. It seems that the intention of the British is to make our eternal religion sterile.
 The Bombay High Court ruled in favor of grandfather, which caused great resentment among the social reformers and they called it a policy of appeasement of the fundamentalists of the government. He said that this decision has exposed the reactionary attitude of the British. Rukmabai himself also refused to accept this decision, for which he was punished with fines and jalabdar punishment. Second, the use of Sharda Sadan was strengthened by Pandit Ramabai's claim that the Hindu women were embroiled on reformers to trigger the conversion of Hindu women to Christianity. In December 1889, the news of converting two widows living in the house in 'Elected Christian Weekly' gave an opportunity to Ramabai's critics to speak openly. Ranade till August 1893, Bhandarkar etc. gave a collective approval from the Advisory Committee. The reason for this is that a girl named Sharda was told about trends for Christianity. As a result, 25 girls were removed from school one by one.
 In order to ban child marriage, the Brahmavivar law was passed in 1872 AD, in which the Brahmins were held as lawful. It was only the word that the married people declared themselves as non-Hindus. Later on, Keshav Chandra Sen, whose efforts had passed this law, retreated and started condemning the divorced marriages. Under this law, the age of marriage was increased from 10 years to 12 years; Which could only be applied to Brahmajjis. Malawari's notes, which were written on child marriage and wild life, increased social temperature. After this, there was debate in the form of a long series on increasing the age of coexistence in Bengal and Maharashtra.
 In this entire episode, the basis of marriage became a subject. The incidents of Rukmabai and Phoolamnani used to give special force to the expansion of the BMM Malawi and also proved that the demand for raising the age of sex from 10 years to 12 years is worthwhile. After the phenomenon of Phoolmani, the resurgent nationalists could come in. His silence was broken when the Age of Consent bill appeared in the legislative assembly, Meanwhile, the euphoria of the reformists was heard only. There was huge opposition in the bill of Maharashtra and Bengal. On this issue, clearly, the nationalist and anti-reform sentiments came together with nationalist arguments, which was most often presented by Tilak. According to him, foreign rulers have no right to interfere in religious and social customs. Vivekananda had commented that, 'Goya's religion is bound to give birth to a girl of twelve-thirteen years.' 36 With this sadness in relation to this
  Ketkar, while advocating child marriage, said that in this way, before the development of sexual consciousness it helps the girl to know who is to love her. The enthusiasm of opposing child marriage in the Dr. MLS government was cautious and it was also well-known on the basis of the medical science-based ration that it can be harmful to sexual intercourse or conceive in the raw age, even though support of the issue of preventing child marriage by making laws Always panic in doing Surendranath Banerjee had endorsed the child marriage bill to a limit; Then W.C. Banerjee completely disagreed with the bill. Manmohan Ghosh condemned the bill in a breathless voice, stirring an interesting but interesting point of view and diverting attention from the topic presented in favor of passing the bill in the second, while the S. N. Banerjee party- The opposition was trapped in the dilemma .37
Ramkrishna Bhandarkar brought out a booklet with full written evidence. In it, he tried to prove the Sanskrit words citing that the girl should be married only when she is adult. The voice of liberals like Bhandarkar under the resurgent scarlet voice was buried somewhere. In line with the oriental cognition tradition of scripturing Indian Sanskrit, he did extensive research of theology and showed that after marriage, marriage was permitted and these marriages were not against Hindu religious laws. The noteworthy fact is that in his private life, a person like Tilak has rarely been fundamentalist, if that happens, his youngest daughter would not remain a virgin till thirteen years .38
 It will be said that this new historic writing will not be questioned on British historians' historiography of British writers. Foreign writers, writing about the Resuschers, have always seen them with doubt as they write about Pandita Ramabai, that Pandit called Ramabai 'Saraswati', but as soon as he started speaking against the Brahminical father, he adopted Christianity. Saraswati disappeared in the same way, now he had become a rebel, who stood against the hollowity of Hinduism. But the protesters never opposed Not a single one. Where he talked about nationalism, He supported the women. In the formation of Ramabai's Aryamahila Committee, the Resurrectionists had made a lot of support. When Anandibai Joshi returned home with the title of Doctor of Medicine with her husband, according to Hindu custom, she should have treated untouchables and should have run away from her shadow. Despite this, after discovering that the singular Hindu girl has come to her house, young, old, conservative, moderate, All the fundamentalists presented him with goodwill and he received a grand welcome. The reformers were also surprised because most orthodox families did not behave like this with people who came to India by visiting foreign countries. Newspapers also published Anandibai's health information daily and when she died, several journals of Poona in the local language expressed condolences and praised her heart and heart for her work. Kesari wrote that the Brahmin woman has told the world that gender, which is called so weakly, also has excellent qualities, perseverance, selflessness, courageous courage and a strong urge to serve its country. 39 The meditator wrote that this country The hopes of the women have been saddened, which was waiting for that day, When they will benefit from the amazing ability and knowledge of Anandibai. It was feared that according to Pandit Hindu methodology, his body would make some difficulties regarding sniffing the holy fire, but this fear proved unsuccessful. Religious rituals were done to prevent his death, the pundits presented their happiness for this work. When his body was placed on a piece of paper, then B M Ranaade, who was considered a very big fanatic, gave a speech in honor of Anandibai and performed the funeral without any obstruction.
 After presenting the Age of Consent Bill Kalk in the Legislative Council, the government agreed that the age of co-operation would be extended. In the government sectors, the air was hot that it is not required to be taken on a widespread scale, as it is necessary to read the Hindu code of law in detail. The phenomenon of florilla is not the only event. Dr. Shaver in 1856 after his inspection told that at least 14 such incidents have come to light, In which physical connection was made to girls before the menopause. Statistics by McLeod also confirm this fact. In the case of Phoolamani, a report of an Indian doctor presented before the court had said that 13 percent incidents of fertility occur in such cases where the mother is 12 or 13 years old. It was astonishing incident that when the anti-reformist advocate challenging in the court, that the practice of child marriage has deepened in the Hindu society deeply. How many people are present in this court, who believe it is wrong and want to eliminate it; There was no voice in the reply.
  In the report sought by the Bengal Secretariat, deputy commissioners of Nadiya, Noawal, Chitagog and Vardhman had written that except for the tribals, child marriage was practiced in almost all the castes. The Commissioner of the Rajshahi Division had conveyed this fact that there is no child marriage in the Milch Muslim and Dynasty caste as women in these castes are considered to be superior to external affairs, hence the practice of getting married at a higher age. is. Even in the upper class, the age of marriage has increased to 12 to 13 years, and behind this there is a great deal of liberal education. He says in a little sarcastic accent that the dowry pressure was also working on the parents; They could not marry their girls until they got money for dowry.
   New historical research shows that both theology and Hindu culture are in favor of the fact that even though marriage should be done in a very early age, the age can be extended in particular. A team of reformist physicians including European and Indian doctors; Wanted that there should be necessary changes in the Hindu marriage system. He advised the administrators to ban physical relations between husband and wife before forming a law to complete another marriage. They also expressed the hope that following the practice of Hindu traditions and legal practices behind child marriage, For this, the base is quite strong. Most reformists had the opinion that cohabitation should be fixed for more than 12 years, because adulthood is a long process and the coming of menstruation is an introduction to its arrival, not its climax. The beginnings of menopause do not prove that the girl has matured for sexual activity or her organs have developed so much that she can engage in sexual intercourse without any hesitation or damage. Occasionally it is seen that the incidence of rituals in girls starts appearing at the age of 10 or 11 years, it should be considered as an incidental event, not natural symptoms. So, until the women's reproductive organs are so developed or they do not achieve this natural ability, the idea of ​​coitus is meaningless. Not natural symptoms So, until the women's reproductive organs are so developed or they do not achieve this natural ability, the idea of ​​coitus is meaningless. Not natural symptoms So, until the women's reproductive organs are so developed or they do not achieve this natural ability, the idea of ​​coitus is meaningless. Not natural symptoms So, until the women's reproductive organs are so developed or they do not achieve this natural ability, the idea of ​​coitus is meaningless. Not natural symptoms So, until the women's reproductive organs are so developed or they do not achieve this natural ability, the idea of ​​coitus is meaningless.
 Questioning the age of coexistence for the resurgent nationalists was a question of life and death. They did not want to interfere in the Hindu religion at the age of 10 years. If this law has to be made, then the limit should be between 10 and 12 years. He believed that whatever law was made before the British rule did not interfere in the conception of the Hindus. Due to the hot climate of Bengal, the menstrual cycle begins in girls at the age of 10 to 12 years. Therefore, by increasing the age of sex, it will mean that it will be the first true law that will violate the conception of Hindu society. It will be considered an infiltration of colonial policy in Hindu affairs. So this law can not be made in existence for a long time. Generally, there was a number of misconceptions about the Age of Consulate Bill. Report and investigation of its violation and under current circumstances It was not possible. It was not possible to take action according to the provisions of this law against the parents when they filed a lawsuit against their husband, because the husband would get the protection of the male society. It was a difficult problem to determine the age of the girl, not only in those days, but also today, in all the areas, it is not impossible to test this with greatness, It is impossible too. The birth of the birth of the child was likely to be compromised on the date of birth. Usually, the medical examination would have been drawn. In such a situation, the matter reached the jury's court and the court was afraid to give protection to religion and tradition by being intimidated by the loud voice and pressure of fanatics. In 1891, a victim mother filed a lawsuit against her husband for taking legal action. Evidently, the girl was presented in the court. After the trial of Dato, the English magistrate made sure that the girl's age can not be more than 12 years, while her husband continued to have sexual intercourse with him .40
 The Nationalist Press was raising the issue of child marriage and age-raising as a central issue, not as a complete question. While the Nationalist-revivalist Amritabazar magazine, Daily O 'Chandra Chakraborti and Bangabhas etc., kept running a campaign against the bill. From the 1870s, these newspapers started attacking all the issues related to women. . According to him, the English government has always been foreign to us; They have no knowledge of Hindu rites, traditions and customs. According to the nationalist-revivalist newspapers, the proposed Edge of Consent Bill mocks the fundamental elements of Hindu religion, whereas all the earlier reforms were inadequate in the religious matters of the Hindus. Sati was never a necessary religious system, which has been applied equally by all Hindus on all women, Her abolition was similar to scratches on Hindu culture. As far as widow remarriage was concerned, its area was not very wide, but it was limited only by giving legitimacy to the child born from the second marriage and making it a real estate officer, would get the share of father's property, but this bill would break all social and cultural traditions. Will give The Bengalis compared this move of Lansdowne with the fear of the warriors of Palassi, Asai and Multan and expressed the possibility of taking violent action against the Hindus. It was not just the voice of newspapers, but a person like the ideal reformist, Vidyasagar was also opposing the Age of Consent Bill. But this bill will break the entire social and cultural tradition. The Bengalis compared this move of Lansdowne with the fear of the warriors of Palassi, Asai and Multan and expressed the possibility of taking violent action against the Hindus. It was not just the voice of newspapers, but a person like the ideal reformist, Vidyasagar was also opposing the Age of Consent Bill. But this bill will break the entire social and cultural tradition. The Bengalis compared this move of Lansdowne with the fear of the warriors of Palassi, Asai and Multan and expressed the possibility of taking violent action against the Hindus. It was not just the voice of newspapers, but a person like the ideal reformist, Vidyasagar was also opposing the Age of Consent Bill.
Thus, this bill came into effect in the land of a woman struggling to empower her with full power, where for the first time, the Hindu revivalist nationalists had declared war in the name of foreign knowledge and the power of power. Bhairu and the fearful government, frightened by fierce performance, made it dead within five days of passing the law. Lord Lansdowne took out a circular in the name of District Magistrates and circulated the order that the occurrence of the incident to be taken from a local magistrate and hearing of any kind of suspicion or suspicion should be stopped immediately.
  The archaeologists described the reformers demanding an extension of marriage to be anti-Hindu, as the colonists were called hawks. In truth, it was a period of increasing trend towards conservatives, sectarians, nationalists and fundamentalists. The mass dissatisfaction emerged from the domination of British origin in public and private life and the movement against the priority given to the whites in the fields of law, capital and jobs started. Due to the passage of law related to women, this thinking was born in the Hindu society that they are being attacked in different ways with the intention of isolating them. It is noteworthy that most of these laws were passed to improve the condition of Hindu women.
  If the opposition of the Age of Consent Bill took the form of movement in the name of protecting Hindu religion, the movement of women's education was carried out to improve the condition of women. By the middle of the nineteenth century, the issue of education of women in Bengal became the subject of Andalon for the liberal Hindus, Brahmins and progressive students. Hindu and Brahmin schools have been opened in Bengal by fear of spreading Christianity through missionary schools. In the beginning of the 19th century, where most of the girls in the missionary schools were from the poor families, the upper caste girls went to these new schools. 42 In those places known in Bengal as the Janana or in the middle of the house, The agitators shot The movement, known as the Home Education Movement, started the British, Scotland and American missionaries, after which the upper classes also participated. In just a few days, the upper classes adopted their courses in accordance with Bengali requirements .43
 The movement of women's education is usually referred to by the emerging middle class in the form of the need to adapt their women to Western ways. In view of the expansion of British education and new employment opportunities to men, the idea of ​​public and private was born and instead of coordinating the two, the voices of opposition between home and the world emerged. Rather than being a virtuous place in the house, the mortal burden of the traditions was shrouded, which was cursed as slut and prima facie. Therefore, it was necessary to reform and improve the harmony with the outer world. Sumant Bannerjee has written about the traditions of the inner house, writing about how women became a matter of nuktini, especially among the popular cultural songs and instruments that were sung in the houses, such as' Punctures and storytags were mocked In the colonial influence, Bhadrokl started to see these activities as vicious and obscene acts. In the early years of the 18th century and in the early years of the 19th century, a horrendous picture of these acts was presented in both missionary and classical literature. Although it is enjoyed by the people of the upper classes as a religious act and entertainment. The British did not like the Bengali songs of slut because they condemned traditional songs and instruments in their culture as slut. In the meanwhile, the attitude of women to be pleasantly pleased with such entertaining programs was considered to be an attachment to dastardliness and her natural concept was given. The aim of education of 44 women was that women of high caste Prevented from establishing contact with Secondly, the evil of their underlying rudeness can be treated. Clearly, the effect of the women's education movement was that the popular methods of women's entertainment were marginalized and their characters were pushed into other areas of employment. In addition, traditional methods of women's self-expression went into the background.
  In the middle of the nineteenth century, many improvements were made in the Bombay Presidency, which started with an attack on Dakshinisu priests and casteist institutions. Early attacks in Bengal took place in the form of a scholarship on conservative Hindu customs and after that organizations like reform organizations, schools and houses were established. While the attacks on caste domination and caste-based powerhouses in Mumbai could not be transformed into the establishment of a religious institution like Bengal nor did any of these attacks lead to the beginning of a major reforms movement. In 1848, Gopal Hari Deshmukh published several papers for the opening of the pole of Hindu priests, attacking them, While Dalit Jyotirao Phule opened its first school for girls in Poona By the year 1852, three schools had been opened for the flower girls. In 1849 Elphinston College of Mumbai professors introduced a girls school showing feminism and introduced a monthly magazine for women.
   In response to these activities, the reaction of the Orthodox Hindus was rapidly. The tone of their protest was very strong in Bengal Presidency, especially in Poona, than Bengal. One of the main reasons for this was that the Brahmins of Bengal Presidency, Bengal, were more powerful and Poona was the main center of Brahmin culture. These social reformers were beating on some special occasions. The flowers living in Poona had to bear the harsh torture at the hands of caste Hindus because they were trying to raise the level of untouchables and girls. When under the pressure of the archaic Brahmins, Phule's father fired him from his house and he was felicitated by many people of his own community. 45
  During the social reform movement in the 1860s, it was widely questioned why women should be educated and what should be the subject in their education? A Parsi Frazzi Bowmanji of Mumbai announced that we want English language, English customs and English conduct for our wives and daughters, and till this all we can not get, this gap will remain intact between the British and Indians. 46 In this way some people have become victims of British medicine. K. C. Sen has considered the encounter with Christianity as the best moment of Indian history. In his daughter's school, Bengali literature and Brahma Dharmashiksha courses were essentially included. Ishwar Chandra Vidyasagar never taught religious education but he taught Sanskrit and Bengali in his daughter's schools. Syed Ahmad Khan said that Muslim women should get their talents, But in the house. He cautioned Muslim girls against Britishism. 47 This was the time when Dayanand Saraswati was given the new theory of social reform. It was similar to that as it was for members of the Students Society established in 1838 AD in Calcutta to acquire common knowledge first. Vidyasagar of this committee was also a member, said that both Hindutva and Islam are responsible for the demise of women in India and need to educate them on the principle of secularism to remove them from this pool of illiteracy and ignorance. Hence, in ancient India, he rendered the principles of the golden age (Vedic period), in which the women in particular had a special place .48 Said that both Hindutva and Islam are responsible for the downfall of women in India and need to educate them on the principle of secularism to remove them from this pool of illiteracy and ignorance. Hence, in ancient India, he rendered the principles of the golden age (Vedic period), in which the women in particular had a special place .48
  It seems that Dayanand Saraswati reached Calcutta and started thinking about the condition of women. In its book Satyarthi Prakash, as also in Element Bohini Sabha, there is a view that the educated male and female in Vedic India is the same. Girls are allowed to wear Janeu and they can also be sacrificed. Children and girls from both the five years of age, Sanskrit, Hindi and other foreign languages ​​will begin to receive education and after eight years of age the education of both will continue to be mandatory in different schools. Since education is an integral part of religion, therefore every school day should be started with evening and Vedic yagya. In addition to this, for a few years both the child and the girl should follow Brahmacharya. According to Dayanand, the age of girls should be 16 years and the minimum age for boys should be 25 years. 49 This proposal was far from the feminists of Maharashtra, which they presented to Queen Victoria in the 1891 memorial, in which the marriage of girls was 14 The age of boys was proposed 18 years. In this way Saraswati turned the trend of discussion towards women's education. He was of the opinion that education leads to the path of karma and karmas have to be done individually. They Disagree with the argument by the agrologists that women need education, so that they can be educated and discharge their respective functions in the form of wife and mother. Thus, kindnesses do not appear to be associated with education and work, although they also believed that the role of women in the form of a mother was the necessary element of education to set up child-related criteria for child birth and after this. 50
There was no consensus among reformers about the usefulness of women education. On the one hand it was agreed that education should be professional, on the other hand there was a difference of opinion about the particular behavior. The most impressive idea was that women should look at the household so that both husband and children get the benefit. Brahmin girls can cook girls in schools, Stitching and sewing services were given education and incentives and prizes were also given to the girls to achieve proficiency in these works. At that time, less effective but a tremendous idea emerging as an important factor in the past was that the role of women in the form of mother in the formation of children. Because many reformers like Jyotiba Phule were of the opinion that if a woman is educated, she will be able to educate her children too. Phule attempted to start a home in which unmarried women or widows could conceive of their illegitimate children, and promise that they would later adopt them so that their proper upbringing would be possible. His move was undoubtedly revolutionary, But in those days, the rules relating to the physical relations of women were adhered to by the upper class so strict that the use of this type of house was used by the upper caste women. However, his attitudes towards women education were not so different from the perspective of other reformers. Flowers were thought to be about girls 'schools, that the establishment of girls' schools is more important and important than child schools, because of education, which is usually more deep in women. Therefore, they start educating their children from the second or the third year. Because education is usually more intense in women. Therefore, they start educating their children from the second or the third year. Because education is usually more intense in women. Therefore, they start educating their children from the second or the third year.
  Looking at the examples of Bengal and Maharashtra, it can be said that at the end of the century, the communal and colorful interpretation of the golden age was rapidly increasing, with many ideas of social reform; Protests on women's education, especially women, were seen. From the activities of Aryasamaj in Punjab, it seems that there is always no contradiction in the relations of communal and women's movements. On the one hand, where Aryasamaj's middle class college group was against the high education of girls, the Gurukul faction on the other hand was determined for it. In fact, both groups were emphasizing the issue of Hindu consciousness. So the debate was about the fact that what is better for the Hindu girl?
 From the middle of 1880, the Aryasamaj women movement was markedly active. Many aryasamajis started opening up the elite girls school from 1880. He did not even fear this slander that in these days these schools were being tried to defame him by calling them the place of conversion. In 1890 AD, the widows were allowed to enter the girl's school in Jalandhar Aryasamaj, just like unmarried girls. Two years later, in 1892 AD, the opening of Virgo College for higher education was also announced. Ludhiana's newly formed Arya feminine society, which also runs Virgo Vaidik School and a widowhood in Ludhiana, Supported this offer. Prior to the opening of Virgo College, Arya Samaj was divided on the subject of higher education of women. Among the opponents of higher education, Lala Lajpat Rai and Lalchand were prominent. Both of them accepted primary education of women but opposed higher education. He said that from the past to the present, I have a strong conviction that there is a dire need for the spread of education in men, but the education of women will provide some support for the fulfillment of those objectives; This is not necessary. Unlike Dayanand, many Arya Samajis believed that girls 'education should be different from boys' education. Hindu girls have to work differently from Hindu boys, so we will not encourage the system which will deprive them of their national characteristic qualities. We will not give education to our girls who change their thinking. Although, in 1893, the girl's college was opened but her curriculum became an extended form of girl school. Both courses were similar to curriculum prevailing in Brahman schools. Along with primary literacy, arithmetic poetry, religious beliefs like Aryasamaji, sewing-embroidery, cookery and cleaning, art and music were taught. 52
  In the last years of the century, Brahmasmaji, who once talked about the education of Indian girls, now started talking about the education of the Hindu girl. The reality was that when they talked about the Indian woman, there was a Hindu woman in her background. Social reformers of the 19th century were generally criticized that whatever issues raised by them were extensively used by the high caste Hindu women sati, There were issues such as widow remarriage and child marriage. Yet it can be said that the reform movements of this time gave rise to female characters. There has been significant increase in the number of rebel women in public life. Bengali literature was rich in Bengali novels such as Nirupama Devi and Anupama Devi, whereas men's society was completely neglected by saying their activity was small and entertaining. Kashishi Kanitkar, Maharashtra's first female novelist, started writing in the 1890s, at the same time, the first woman doctor of Maharashtra Anandibi Joshi completed her education .53
In the last decade of the century, these claims of the Resurrectionists got a lot of strength in the fact that the grounds on which the new neo-scientific discoveries have been so high, the baseline is our scripture. Bharatendu Harishchandra's' Satyuga Thampaar, Krishna, Kalki Avatar; Just as many mythical characters started to be created. Ramkrishna Paramahansa was therefore getting popular in middle-class women, that they used to worship women, The main reason for this was that they considered women as representative of Goddess Mama. At the same time, the stories of resistance to Muslim invaders were used in the contemporary society as a tool to awaken nationalist sentiments. Raja Todd Ram's books written about the Indian Rajput heroes who protested against Muslim invaders became so popular that the themes of the then dramas and novels were filled with these stories - events. Child marriage was glorified like a sati. There was a double view of the revivalist literature about the image of an ideal Hindu woman. Some, where the sweet flowers of the baby-like flowers, such as the virtues of soft Kamalant poetry, gave precedence to such qualities, while describing the great power of Hindu women, they said that in the form of wife and mother, it is particularly fierce against Muslims. . In the literature This was the main goal of the glory of Rajputs. Sati was praised by saying that she kept the shame of her family at all times. B C. C. Pal has written that how Badiksandini's devotion to Bankim Chandra had a profound effect on her student life.
  In the last days of the nineteenth century, the early nationalists adopted the assumption of motherhood as a powerful and authentic symbol of the distinct culture of the country culture. Unlike the idea of ​​Europe's fatherland, nationalists have imagined the country as homeland. It started in 1875 AD when the famous Bengali Buddhist Bunkimchandra Chatterjee wrote the song "Bande Matram" which was later included in his novel 'Anand Mutt (1882) and given a reference. The three images of Matri Devi crafted in the novel were enough for the imagination and dedication of Bharatmata's nationalist devotees and their feathers, and they made the form of Goddess Mother forever in the Indian nationalist dialogue. For the first time, this song was first taken by Rabindranath Tagore in 1896 in the Kalk convention of Congress. A few years later, during the Swadeshi movement, Arvind Ghosh realized the power of this feat which was patriotism And could have become a Jagaran of the National Awakening. After that from Vyapanchandra Pal to Jawaharlal Nehru, Lal Bahadur Shastri to Indira Gandhi and Atal Bihari Vajpayee, almost every nationalist leader used this delightful metaphor of motherhood to awaken the pride of country and nation. This metaphor remained not only in the later half of the 19th century but also in the beginning of the 21st century in the public for the induction of patriotism and patriotism.
 In the introductory nationalist presentation of Goddess Mother, the well-known image of a loving, friendly Bengali mother was combined with the notion of power, which was introduced in the Hindu Universe by the destruction of Asuras and Goddess Durga, Maa Kali, who preserved the Mothers. used to go. But by making this aggressive aspect soft, the mother's imagination began to be realized in the form of the cultural emblem of Indian Spirituality. Portrait of Avnindra Nath Thakur in Nationalist painting Bharatmata became a symbol of this new image, here goddess Maa is more gentle and calm and is providing security and happiness and prosperity, it is an image which is both human and divine, whatever - some familiar And some parochials also .54 Jasodhara Bagchi argues that by this ideology of motherhood, by creating a myth about its power and strength, That power was snatched, He limited them to the role of an offspring, and thus deprived them of all the possibilities of realizing their real power in education or business or in other words. The women were essentially seen as a motherland and they were obstructed as an integral part of the inner corner, which was protected from an impeccable holy, external attacks.
 At such a time when all attention was focused on women, the increasing importance of Kali and Durga was not a mere general event. It can usually be argued that this increase enhances the impressive composite image of feminine which actually represents the dual and polar approach of femininity. In India it is a general thought that Indian, famine, At the time of pestilence or natural calamity, imagine the infinite power of creation. Generally, gifts are offered to please the holy powers, as well as those women who do not discharge their natural laws for the protection of their husbands are punished. In other words, the incarnation of Shakti appeared in a very horrible form in the world and it was directly linked to the failure of women. In other ways it was agreed that because women did not discharge their traditional activities and they did not save their power in the house, Therefore, Adishakti had to take an incarnation. The opportunity to punish the collectives in collective punishments in times of crisis or misery is often present. Characterization is a prime example of this. Nandi argues that this was the reason behind the rising incidents of Sati in the first trilogy of the nineteenth century. According to Nandi, Kali came to be considered as Adashakshwarupa Mata and the presence of Kali in female rituals was done by English and Indian reformers as a phenomenon of the decline of Hindus. In this new psychological environment, it seems that the politics that took place during the Sati's time became stronger and it came to be considered as the reason for punishing them for the sins of the widows. Increasing the superstition among the people that she did not discharge her traditional activities in the form of a wife, so her husband died .56
 On the one hand, this 'disease' of Sati can be seen as an open moment of collective frenzy in which the male dominated social system has shown crisis hazard. That is why he reacted violently to maintain that system. In the middle of the nineteenth century, new efforts were made to outline this crisis. The interesting thing is that in this context the situation of the widow has become so pathetic, especially when it was presented in a dangerous form. This clear opinion was expressed about the widows that due to her being her husband, her erotic energy could be dangerous, In the 1850s, it was often mentioned in the movement for widow remarriage. In this campaign, widow can also be seen as reinforcing this energy by making a man available. In addition, the remarkable fact is that according to the law made for the widow remarriage, she was deprived of her first husband's property in the event of the second marriage of the widow. It was a rule that did not only widen the life of the widow with the death of her first husband, but after remarriage, she made her completely dependent on her new husband. Thus, the new land-property policy, industrial and social policies that have been established by the British, destroyed the existing patriarchal structure, which resulted in violent reaction to the establishment of patriarchal traditions on one side,
Intolerance towards women at the social level remained intact till the late nineteenth century. When Kashi Bai Kanitkar and Anandibai Joshi, wearing both shoes and wearing an umbrella, for the first time came out, they were told to stone them, saying that they have bowed down to the insults by adopting the male authority symbols. In the year 1882 AD, Garma hot debate between two members of Satyashodhak Samaj, Krishnarao Bhatekar and Jyotirao Phule started with Tarabai written and written by 'Pooja Men Comparisons' published from Poona. The inner sense of the book was wrapped in a traditional cover. But reformist organizations like Satyashoghak Samaj welcomed it with great disdain. Thinkers like Krishnarao Bhalekar then wrote written authorship on this book, in which the flower had to fall down. He used to utter bitter words in very harsh words that he is defending the traditional Indian family system in which Men have the custom of arbitrariness of every person and imprisonment of women helpless and in the wall of the house. According to Gayle Omvate, it was an issue of relations based on equality between husband and wife in view of the flower and its implication was to demolish the old monopoly structure within the family.
Brahma Samaj and Arya Samaj appointed women's sub-teaching with the aim of confusing male reformers in Punjab and Bengal. Taking advantage of the looser structural structure of Brahma Samaj, many women have appointed themselves as missionaries of Brahma Samaj. Although women's publicists were traditionally accepted in terms of devotion and tantric movements, it was a completely new thing for religious organizations like Aryasamaj and Brahma Samaj, based on reform. Pandita Ramabai was the first female campaigner to be well-versed for being friendly to women and her nurturing, but she was not fully accepted within the reform movements. The British and American missionaries took advantage of this and formed Ramabai Association and converted them into a Christian preacher.
 One of the women's sub-schools of Aryasamaj, Mai Bhagwati used to address huge public meetings in Haryana, while the general sub-schools targeted the houses and they usually gave speeches inside the house. His speech was often printed in the daily Trigon. Fame was at the peak of the women. To listen to these religious preachers, all the people had come out of the house by refuting the injunctions. In the meantime, there was a storm about the appointment of women sub-schools in Brahasamaj. In 1881 AD, Manrama Mazumdar's Birsaal Brahmasamaj was appointed as a Distinguished Serviceman. Immediately after this there was a lot of controversy on the question of honoring women like this. Eventually, Chandicharan Sen intervened to calm down the matter with decision in favor of Manorama.
  The last decade of the nineteenth century was the decade of political participation for women. The first attempt by any woman to conduct a mass campaign was done by Brahma Samaj in 1890 AD. While launching a mass campaign against the demonstration in Calcutta, Brahmin women came out singing in the streets of the city and wherever people gathered, they started telling about the evils of purdah. This was the year when women started taking part in nationalist movements and organizations. In this work, he had to face the wrath of his fellow male friends. The report of the Bombay Session of Congress of 1889 said that at least 10 women representatives took part in the Bombay Congress, only one of them was elected by a man in a public meeting. While other women's Women's Temperance Union, The Bengal Ladies Association and Arya Women's Society came from many women organizations. These ten women were European, Christian, Parsi, a Orthodox Hindu and three Brahmin .57
The reality is that women's involvement in this Congress session was mainly due to the efforts of Ramabai. Charles Bradlaugh had advised him and others that women representatives should join the Congress so that when the Parliament of independent India was formed by the Congress, then their concerns could get the voice. Ranade and other leading social reformers opposed Bradlaugh's suggestions. But Ramabai alone solved his suggestions and he succeeded in organizing seven or eight women representatives in the congressional conference with his effort. It has been mentioned in the report that the women representatives were allowed to sit on the valley, but this fact was concealed that they did not have the right to speak or vote. Only four women representatives were included in the Congress session of 58, 1890. One of whom got permission to speak or to thank the memorandum on the Speaker's address was. In his remarks Kadambini Ganguly thanked the Speaker for allowing him to speak and said that 'this has strengthened the status of Indian women.' In the last decade of the 19th century, question mark on the contemplation of the reform reforms and reformers of the reformers and the work culture began to emerge. Young thinkers like Vivekananda, called the Prophet of Hinduism, were attacked by Bengali social reformers following allegations of Western values ​​and systems and displaying elitism. Along with this, Vivekananda lauded the pride of Aryabharat and criticized the culture of the rising corruption. After a speech on 'The Divinity of Man' in a meeting organized by the Utilitarian Church on February 17, 1894, when a listener from Vivekananda asked, do Hindus burn the widows with the body of their husbands? Then Swamiji denied that widows Is burned alive alive and died. At the same time, he also said that the widows themselves burn with a husband's chita and burn them. If such a phenomenon occurs, then the monk-rishigana opposes it, these people are anti-people.
On the question of sati, Vivekananda was a victim of duplicity, he had Hindutva on one side, who was present in front of his almighty Kutise Kuriti; On the other hand was his humanistic personality which was not able to withstand this malignant pain, It is possible that in this situation they have said an anti-historic point. Vivekananda had become a symbol of cleanliness and vigilance by attacking a large number of practices, why did he feed the priests of Adna? Responding to Vivekananda's response, The Tribune magazine called him 'The Brahmin Manak' and commented that Swamiji is auspicious for Pandits. Vivekananda is also very active in spreading his radiance. Women in India are victims of this practice. Swami Vivekananda established Ramakrishna Mission based on the ideals of social service in Bengal in 1960. In 1960, Swami Vivekananda founded the Ramakrishna Mission based on the ideals of social service in Bengal. In the middle of the nineteenth century, the principle quoted by the Reformers, "marry a widow, call the liberator" by developing till the end of the century, legal
  Whereas in the first half of the nineteenth century, women were attributed to the collapse of society, while in the north of the century, women were pointed towards social decline. Philip Ariz pointed towards the idea of ​​how childhood and adolescence were considered separate regions in France in the 18th century. They have mentioned that before the children began to feel the need to provide protection from the problems of adult life. 61 It is so strange that the need to improve the life of women did not happen because they were going through difficult times It was rather improvement in their condition was important for their husband and children. After several years, this idea emerged from a large-scale impression that the role of a woman is more acceptable as a mother. Therefore, many movements have been launched to improve the living standards of women in India. Underlining its importance, said Given that under the circumstances in which women give birth to infants and in which they fall, they are so pathetic that Indian origin becomes completely distorted. Diseased babies are born, they appear as a shabby youth. A whole generation of Indians have lost entrepreneurship by ignoring mothers and skeptics by mothers. So India had to become the slave of the British. Therefore, it is necessary for the nation of India that their children grew and grew up under the circumstances.



List of reference texts: - 
A. S. Altaykar, Position of Women in the Hindu Civilization, The Culture, 
      Banaras Hindu University, Banaras, 1938, pp. 164, 
Pawan Kumar Verma, Weird Dasta of the Indian middle class, Rajkamal Publications Pvt. Ltd., Delhi, 1999, Pt-15-24 
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not fully up to have doors but Pshchat the Punvirwah also her new husband Rbr made. Thus, by the British,