The condition and direction of women in indigenous India
Traditionally, the attitude of the system towards the woman has been operating with fixed standards of norms and ideals, in which the woman has to decide according to the prescribed code of conduct in the fixed caste, whose rights have been fixed by men for centuries Kept safe. In changing temperature of time, the role of its subordinates in changing social contexts, despite its changing social role between exploitation, inequalities, and the double standards, the question of female asmita has been complicated by complexity. The role of his subjugation gives rise to inequality, and makes the opportunity of exploitation broad. This historical fact in human development is paramount that from the primitive era to the modern era, the status of women in society and family of all social institutions with conflicting sections has been subdued. The society has always been men, Political power has always been in the hands of men and the woman is always in isolation. Chaitanya's wife has become a 'thing' from her property and child. Sometimes he has been placed on the highest posture by giving him divine power, then he has been pushed into the ghost of decadence by becoming a prostitute or prostitute.
In the era of Bharatendu, the social status of the woman was subordinate due to illiteracy, curtain practice, polygamy, child marriage, sati, and barabata. She was a burden to the father and a child-bearing machine for husband. Generally the woman was considered a means of corrupting a man. Poverty and sexual sanctity were the key factors in the problem of women's problems. Extinction has promoted polygamy, unmatched marriages and child marriage. The arithmetic of aristocracy, the inevitability of marriage and the myth of virginity for the woman, created the land of the girl child marriage from the old men. As a result, the problem of widows came to light; The succession of property, the obligation of maintenance and the question of sexual sanctity, which gave birth to the Sati system, has now taken a distant form. The option of written observance in Manushahita was now the sole tool of the woman. Where the choice of sati was not accepted, In the narrative situations of vampire-dependent life, in the case of sexual abuse and pregnancy by members of the family, there was limited control of woman life by insulting, scandal, abortion, prostitution and suicide. As a result of child marriage and polygamy, the problem of the widow was distorted and the question of the dependence of the widows was raised prominently in the women questions.
The social status of women during the Bharatendu period was quite pathetic. He used to suffer pain, humiliation and torture from birth to death in life. The birth of girls in many castes was considered as an indicator of misfortune and outbreak. The impression was that the acquisition of son in all blessings was the most greedy, for which women were always invulnerable. It was because of the son's birth in the family that he liberated his father. Women were not allowed to go to cremation grounds on the death of their relatives, even if they were the only children of their parents? According to Hindu tradition, attainment of salvation can always be done only by the sacraments performed by son. The verses of Manushhita and Vaishishtha Sanhita were covered with the minds of the people that the Father receives the best things from the Son to Paradise, From the grandson, he lives for eternity in those places and receives sunlight from grandchildren. There is no place for a man without a childhood in heaven. If the male is childless then it is desirable that he should have a daughter so that the son of the daughter can fulfill the responsibility of the son for him.
In the 19th century, the Hindu law and order communities were being implemented from ancient times. At that time it was a well-known fact that a husband had dominated his wife and the wife could not do anything, without saying a single word of protest, she had to accept all the wishes of her husband. If the wife refused to obey the husband's authority, then the husband could claim his marriage to the wife in the name of marital property. The slavery of women in the 19th century was also double in that it was the victim of foreign slavery as being part of the society on one hand, Simultaneously, it was also damn to suffer the men and the slavery controlled by them. Even in Britain, men from ancient times had a right to life and death on their wives. This British view of women is clearly visible in the court hall and sculpture against the Kamlabai and Rukmabai in colonial India. According to Hindu religious laws in colonial India, women had a sovereign right. Now they have no control over virginity. According to the tradition of prevalent foreclosure in Bengal, women received a share of property. In the remaining areas, women did not receive any part of their husband's property. Because of this, they relied on husband or other family members to fulfill their personal needs. After the passage of the Widow Remarriage Act - 1856, both the branches of Hindu lawology are under Mitakshara and under the Department The widow could only have inherited her husband's property in the absence of her son. Husband's property could be consumed only by his life span, then the husband's property was not received by the close relatives of the widow, and the near relatives of the husband would get it. According to the inheritance, in the absence of the widow's son and grandson, there could have been successor to a part of her husband's property, whether husband was a member of an undivided estate or not. According to Mitakshara, the widow could get separate parts of her husband in succession, she did not receive any part in the property of the joint family. After that, the husband's property was not received by the close relatives of the widow, and the husband's close relatives were received. According to the inheritance, in the absence of the widow's son and grandson, there could have been successor to a part of her husband's property, whether husband was a member of an undivided estate or not. According to Mitakshara, the widow could get separate parts of her husband in succession, she did not receive any part in the property of the joint family. After that, the husband's property was not received by the close relatives of the widow, and the husband's close relatives were received. According to the inheritance, in the absence of the widow's son and grandson, there could have been successor to a part of her husband's property, whether husband was a member of an undivided estate or not. According to Mitakshara, the widow could get separate parts of her husband in succession, she did not receive any part in the property of the joint family.
Under the patriarchal system, the organized form of hereditary family structure had existed till the last decade of the 19th century, every person at home had to obey according to generation, age and gender. The highest authority in the family was that of the elderly - the elderly, who was called the 'Karta'. The position of women in this conservative social structure can be easily estimated. Regarding empowerment on family resources, his position was very low. She was acceptable only because she followed her husband's orders. In Anecdotal 1794 an anonymous writer wrote an article in the name of 'Hindu religion', which said that the wife should remain like a shadow of her husband, she must discharge all religious duties just like a friend. Husbands should obey every order of a maid, Which he says. If a husband uses abusive language against a wife or even looks in an angry mud, even then the wife should always laugh at her mouth; This is the supreme duty of wife. 4 Without obligation of husband's orders, without surrender, the duty of the ideal woman was. This is the point from where the financial compatibility of a woman begins and she is located in her own house as a slave. This situation continues till death. Her marriage is in the form of an eternal bondage. It is beyond imagination that he will marry any other man in any situation. Another pamphlet was published in 1918 AD titled 'Hindu Nariar Kartavya', while explaining the duties of the ideal woman, it was said that "the duties of the widow are involved in all the activities that are done by a wife. Marriage relations continue to go on end in Hindus. "5" While describing the duties of the ideal woman, it was said that "In the duties of the widow, all the work is done which is done by a wife. Marriage relations continue to go on end in Hindus. "5"
Concern and ideological conflicts over the question of women empowerment began in the precedent of American and European bourgeois democratic revolutions sometime before two centuries, when the active women educated by the ideological ideals and active women in the fundamental rights of human rights and freedom - equality of speech It is important to apply the notions to women too. From then until the end of the 19th century, women movements in almost all parts of the world, There was a discussion of the debate over the gender equality and the various aspects of women's rights, and the process of thinking and rethink on feminine questions was started. In the 19th century, intellectual and cultural movements in India were taking engraving, which were also felt in social sectors. This intellectual wave emerged in response to the British Empire. It was necessary for the Indians to spread foreign culture that they should introspect and identify the strengths and weaknesses of cultural and social institutions. He has a deeper scrutiny of his social, religious and cultural structures. In this sequence, their focus was on women's downfall; they looked at their social status, looking for their reasons and formulating reform movements to strengthen their position. Deeper investigation of religious and cultural structures. In this sequence, their focus was on women's downfall; they looked at their social status, looking for their reasons and formulating reform movements to strengthen their position. Deeper investigation of religious and cultural structures. In this sequence, their focus was on women's downfall; they looked at their social status, looking for their reasons and formulating reform movements to strengthen their position.
Inspired by moderate, equality and humanist sentiments in the 19th century, many movements were organized in the direction of the women empowerment by the reformers. 6 Early efforts of improvement in their living standards were done by men. In the latter part of the century, this work was done by his daughters, wives, sisters and people under the protection, because they were involved in this movement, inspired by campaigns like women's education. During the campaigns run on liberal democracies, it was believed that it is wrong and unfair to consider certain categories of human beings from other categories. In the early years it was believed that the difference between man and woman is their role, work culture, It is about goals and wishes. So women not only lagged but also treated differently with them. Along with the passage of time, this difference proved to be a major reason behind the efforts of women to improve the condition of women. While reformers of nineteenth century argued that due to differences of women, there is no point in understanding them, while the reformers argued that women were seen socially as a useful role as a mother on the basis of difference. Whenever the women themselves started joining the campaigns and they also raised their organization, then this point of difference was raised strongly but this time their rights, speaking, Debates about education and liberation went on. The first woman was seen as the conservative mother of the old man who took care of the home. But this debate changed as its direction and condition changed. 7 The definition of the need for Indian women in the early years of 19th century and the need for their reform has changed almost till the end and all attention is focused on making it a useful member of society. Gaya. Women started taking the right to self-decision about their life. In this way, the direction of the campaigns run for improving the quality of life of women during these hundred years has turned towards the rights of equality, especially the right of self-determination, according to the demand of time.
It is generally believed that the 19th century Indian reform movement was the result of the British-Indian encounter. It was here that when the intellectuals of Bengal, Punjab, Madras and Mumbai in India began to raise voice over the loss of the evils spread in women. The British relationship with these provinces was made before the other parts of India. By this time the colonialist economy had developed a middle class by combining influential sections under its elaborate administrative framework. After coming under the influence of Western civilization, this class felt the need for social reform. Caste, polytheism, idol worship, pretension, childhood, child marriage, childhood, sati, Considering polygamous and other evils as primitive and inferior, reform campaigns against them were started. The latest evidence affirms that all issues of social reform were not only done as a result of the conciliation of the interests of the British, but they had been nurtured by them. In the beginning of the 19th century, the attention of the educated intellectuals of India went towards the fact that there is no equality in the emerging industrial society of England and India's downward-looking feudal society. He felt that social disadvantage against women, Sati, forcible widows,
Child marriage is the root cause of other social evils and injustices. Because of this, women are widowed in short life and polygyny is promoted. The intellectuals termed the compulsion of living a widow and polygamy against humanity as crime. Ishwar Chandra Vidyasagar emphasized the opposition of child marriage and the support of widow-marriage. Behramji Malawi studied the problems born with child marriage, and found that child marriage is a hindrance in the development of both the girls and girls. Mahadev Govind Ranade strongly advocated for the promotion of child marriage, widow remarriage and women education. The massacre of the widowhood was considered to kill human life and to kill human desires, perceptions and sensibilities. The source of all moral and physical evils of polytheism, Barbarism was considered a remnant of primitive requirements. All kinds of reforms and development of women education were emphasized as the origin of development. Illiteracy is considered to be the main cause of their miserable condition and general social backwardness. Almost all intellectuals considered the pre-requisite for their liberation in education, in one voice, for their freedom of education. For women, they also advocated not only elementary education but also higher education. GG Agarkar was the first person in the intellectuals of the 19th century who first thought about education of women in jobs and various enterprises and stressed the role of women outside the wall of the wall. Also advocated GG Agarkar was the first person in the intellectuals of the 19th century who first thought about education of women in jobs and various enterprises and stressed the role of women outside the wall of the wall. Also advocated GG Agarkar was the first person in the intellectuals of the 19th century who first thought about education of women in jobs and various enterprises and stressed the role of women outside the wall of the wall.
The campaign to improve the social status of women was not operated under mere humanist and ideological perspective, but the insights of reforming the entire society was working under it. Without improving the status of women, advanced men and advanced homes could not be imagined. He believed that in a country where women are neglected, that country can never make remarkable progress in the field of civilization. Rammohan Roy advised the lack of collective rights to be the cause of the low status of women and advocated against the law and against the law and the rights of the mother. Jambhekar and Loktivist have seen permanent solution to the problem of women in their marriage and not in the widow marriage but in the same way as men. Pandita Ramabai's self-reliance on women, Advocated vocational education and stressed the need for women's jobs in non-conventional areas. 9 Jyotirao Phule spoke about making significant efforts towards widow remarriage and rehabilitation. While Savitribai Phule showed the need for orphanage for giving protection to women education and pregnant widows and for them. Dayanand Saraswati supported the protests and the practice of widow remarriage under the influence of Hindu religion and philosophy. Swami Vivekananda identified the woman's miserable condition as the main evil of society. The intellectuals considered liberation of women not only their salvation, but salvation of whole humanity and mankind. The subordinate position of women was a symbol of social decline and national backwardness, though India was only a geographical expression in the eyes of the British, which had no cultural identity. Of this nation becoming
Bharatendu Harishchandra published a book named Bal Bodhini for the promotion of female education and gave a slogan to male-female equality and women liberation. She wanted to create such a woman through this magazine that is a good example of running a family-oriented family Become a bearer of cultural and Indian values and culture. In Victorian and Western cultures, budding girls, growing girls of Indian society Ramprakash can create a threat to the structure. Therefore, in his speech, Balia says that "taught girls, but not with the tricks as they are taught today .... Learn your country and total religion, learn to love and learn total religion. 10 "His views on the draft of elementary school education were not different from the idea of Arya Samaj, They also advocated opening of separate schools of boys and girls. In front of the Hunter Commission, he said in straightforward words that I can never support the scheme for the boys and girls in this country. .11 Not only this, he recommended the removal of books such as vidyakas and timbernuts, from girls' courses because it does not develop the character of women, but There is a whole effect.
In the 1870s, Bharatendu Harishchandra made a prominent part in Hindi journalism through the poems, Sudhansadha, Harishchandra Chandrika and Balabidhini Magazine. In his editing, there was a barbarian woman centered magazine, which clearly shows the effect of Keshav Chandra's Vaibhodhini Magazine. The articles were written by women while editorial was made of Bhindendu. Slia Balbodini magazine reveals the Hindi the first woman to receive the honor of the magazine is the idea of a women face rows magazine Home Bharatendu is-
Sita, Anasuiya Sati Arundhati Anhari
Shilajaj Vidyadee Pratishtha Garh Gross Jagari Nari ..
Not just Bharatendu, all the poets of this era stressed that women can improve human and society. On this topic, the lines of Raidevi Prasad Purna are visually clear: "Women are reputed in the world, women are famous and women are repaired Proven fundraiser. "In this era, the attitude of humanism as a sympathetic and humanitarian ideals for the victims towards women was adopted. The poets adopted Radha-Krishna's love for the ideal Takr was being dismissed tendency filled soggy love and Kamvilas of his homage and carrier Ritikalin Srringarikta feudal values and harsh words condemning the understand.Even now here and Woman Pujynte, Ramante mechanism adopted gods on broad-based.
1. Raising Chistawar, Challenges of Female Thinking, Rajkamal Publications, Delhi, 1st edition, 2006, page-67
2. John Stuart Mill, The Subject of Women (Anu) Pragati Saxena. Rajkamal Publications, Delhi, 1st edition, 2002, pp - 62-67
3. Lie Carroll, The Hindu Videos Remairies Act of 1856, Indian Economic History and Social Review, Vol. - 20, pp- 363-388
4. The Hindu Code of Ethics, Calcutta, Shankar, 1794, pp8.
5.Jyotindra Mohan Gupta, The Duties of Hindu Women, Calcutta 1323 B S 1 1/108
6. Vipan Chandra, Modern India, NCERT New Delhi, 2005, pg-183
7. Rathakkumar, History of Female Conflict, Vaani Publications, Delhi, 2002, Role, p.13
8. Ramasharan Sharma, Economic and Social History of Early India, Directorate of Enrollment of Hindi Medium, University of Delhi, Delhi, 1st ed., 1992, pg-2
9. Articles of Shipra Vyas Indian Renaissance Special Reference: Pandita Ramabai (No.) Pratibha Jain and Sangeeta Sharma, Rawat Publications, Jaipur, 1998, pp 214-15
10. Bharatundu Composite, No. Hemant Sharma, p.1013
11.The same page .1010
No comments:
Post a Comment