The development of feminism in India took place in the last decades of the 19th century separated from the women's movement and reached maturity in the early years of the 20th century. In this era, the role of various causes has been important in the backdrop of its source - the main objective of the colonial economy, the prospects generated by the social reform movements, the new phase of modernity, which is based on different conditions and parameters, gender, race, level, class, On the basis of caste and religion, it was permissible to influence arguments affecting each other very much. 7 During 1970, Ri feminist wave came which was presented forcefully as raised old issues and a grading gender absence. In the last two decades of the 19th century, the lengthy process of debate took place, in which the comments of reformist, reactionary and government machinery were heard; But wherever the voice of women was not heard, there was so much confusion about them. It is not easy to say how women accept or reject reforms which were directly related to their interests. In an attempt to thwart the rising tide of their response, under the guise of customs and belief against the steps taken for their empowerment. In some parts of the country, women supported reformist movements and presented a meaningful challenge before the patriarchal system.
Later studies show that an important aspect of modern Indian social studies is that the category of women was used as a symbol in the struggles that established cultural supremacy among colonists and colonists settlers. According to Dangmore Angels, at this time, the patriarchal society in colonial India was getting constant challenge from the Victorian values. Yet it can be said that the introduction of gender studies in history started focusing on women's involvement in political and social scenario. Padma Anagoll refuses to accept the Social reform movement as a sub-product of colonialism, because the establishment of education, legal and administrative institutions, new means of transportation and communication, and native and English printing techniques and press were still outside the reach of women. .
Some women in West India expressed their vocal response to the women's question. They created the center of criticism for discriminating elements of gender inequality within the old religion and adopted Christianity. It was against the menace of religion, especially Hinduism, which looked at femininity with suspicion and hated all the women, There was an expression of discontent. These feminists rejected Hindu religion on the basis of gender discrimination, and through their articles, analyzing the social welfare of Christian missionaries, and applying their social validity in professional style. But their specialty was that they neither attached themselves to a church nor accepted the interference of clergy in their internal affairs as clerks of religion. He or she accepted acceptance of the financial support offered by a foreign agency to conduct its social functions. In this way they produced a different kind of feminism for themselves, so that they got the freedom to lead the movement against it. Yet, with the feminists of the Western countries, they have been in touch with him for a long time, who gave women the importance of Western values, Christianity and modern civilization. As a result, they separated from the national independence movement and national development and the work of development of the nation. It had two serious implications- first, it served as an effective barrier against nationalist values and principles. This barrier was created in the form of a circle around the women's movement under the new strategy; It was claimed that freedom from social, judicial and religious bondage was to be fulfilled and it was to be fulfilled in the form of all religions. Second, She paved the way for women like Ramabai Ranade, who made Indian feminism different from Christian feminism on appropriate occasions. Although these women were also embarrassed of Hindu religion and customs, they did not reject it like Christian colleagues like Pandita Ramabai, she was still working in the structural framework of the Hindu society and was bound in the boundaries of this religion. Had happened.
Hindus established their separate institution and started work according to the new program. Their movement was being developed with the Maharashtrian Women's Movement. First of all, he made them aware of their goals and organized them and secondly, Increase the participation of women in public work. His feminism was beyond the criticisms of the big Hindu society due to the scope of spreading at the lower level and giving grace to the grace. In the middle of 1870, between 50 and 70 women were gathered on Saturday for listening to lectures of prominent social reformers in prayer society. The purpose of these women was not to just listen to the speeches, but they wanted to master the art of speech so that they could keep their point with clarity while demanding their rights. He succeeded in setting up a women's council (women's society) in the 1880s. This organization used to organize a women's meeting only once a week, where educated women used to read articles, give lectures, and give direction to other women on different subjects. The contents of these articles and speeches were women's education, This was the subject of prejudice in Maharashtrian society during this period. Their aim was to achieve a decisive edge on the bias in the society towards women education. During 1880, the feminist organization became strong and spread in many urban areas of Maharashtra, like Dhulia, Poona, Nashik and Solapur. In order to provide the intensity of women movement in these areas, the activists were organized and activated through extensive program and training. At this time, women were studying western texts as well as western literature, philosophy and feminist articles. In order to discuss with Keshubai Kanitkar, Rukmabai, Anandibai Joshi and Ramabai Ranade, in order to get Jane Austin, James Mill, George was speaking with Elliott writing on his writing and his impact on the society. At the same time, during a debate on James Mill's book 'Subject of Women', he was also looking for a solution for the liberation of Indian women by comparing them with British women and women in comparative interpretation.
Women's societies in many cities of Maharashtra were flourishing like mushrooms in the fundamental role of women organizations. The Hindu Ladies Club, founded by Ramabai Ranade, was the chief minister of the Vanitha Samaj (Amravati) Girijabai Kelkar of Yashodabai, and was representing the Saraswati temple in Sholapur, representing all of them. These women's social networks, especially in the old organizations of women, have structural rituals, religious rites between them were 'Haldi-Kumkum' which were performed by the women of western and southern India, and where the women in the form of gender equality God used to worship devotion, through which the feminist movement gained a great deal of strength. These religious socialization provided women organizations with public platforms where they needed women education, community rights, livelihood questions, To address the public on the issues of child marriage and illegal legal issues etc. Women such as Ramabai Ranade and Annan Bunny expanded the horizons of their participation at social level by activating Marathi women through programs, studies, lectures and competitions.
The large political power of feminists in Maharashtra was exposed when the organization of women 'Arya Mahila Samaj' came into existence for the first time independently. Pandita Ramabai had created this organization by adding many women groups, this society gave prominence to women's needs and aspirations and raised women's problems with a firm footing from the public forum. Although the Arya Samaj was the brainchild of Pandita Ramabai, women like Ramabai Ranade and Kashi Bai Kanitkar had made a lot of work to popularize it among Hindu women. Not only did he go back to the street and ensure the participation of women in the meetings of this committee, but during the stay of Pandita Ramabai in England in 1883 AD also took over the chairmanship of the President of Poona and Bombay branches respectively.
Hindu feminists presented their ideas with great clarity on women raised during social reform movement. He used the press and newspapers to express ideas. In this, he gave prominence to readers' suggestions in the journals bearing 'Editor's letter' related to social issues. He had developed an independent women's press in Maharashtra and lime Marathi as a language. In this way, these feminists succeeded in developing the concept of 'female sister class' by connecting a large women group of Maharashtra to its organization. Padma Anagol writes that I have identified at least 10 such magazines whose editor was female (taxis), who used to work under the women's press in the last decade of the 19th century. These magazines were weekly, semi-monthly and monthly, In which women's objective interviews were printed. These journals were Arya Bachchan, Editor Anandi Bai and Manakbai Land, Sadbhavna Sambhar, editor Sarubai Goa (Kolhapur), Subodhini Editor Cheemabai Kadam (Poona), Maharashtra Women, Editor Manorama Mishra (Mumbai), Women's Friend, Editor A.A.
Later studies show that an important aspect of modern Indian social studies is that the category of women was used as a symbol in the struggles that established cultural supremacy among colonists and colonists settlers. According to Dangmore Angels, at this time, the patriarchal society in colonial India was getting constant challenge from the Victorian values. Yet it can be said that the introduction of gender studies in history started focusing on women's involvement in political and social scenario. Padma Anagoll refuses to accept the Social reform movement as a sub-product of colonialism, because the establishment of education, legal and administrative institutions, new means of transportation and communication, and native and English printing techniques and press were still outside the reach of women. .
Some women in West India expressed their vocal response to the women's question. They created the center of criticism for discriminating elements of gender inequality within the old religion and adopted Christianity. It was against the menace of religion, especially Hinduism, which looked at femininity with suspicion and hated all the women, There was an expression of discontent. These feminists rejected Hindu religion on the basis of gender discrimination, and through their articles, analyzing the social welfare of Christian missionaries, and applying their social validity in professional style. But their specialty was that they neither attached themselves to a church nor accepted the interference of clergy in their internal affairs as clerks of religion. He or she accepted acceptance of the financial support offered by a foreign agency to conduct its social functions. In this way they produced a different kind of feminism for themselves, so that they got the freedom to lead the movement against it. Yet, with the feminists of the Western countries, they have been in touch with him for a long time, who gave women the importance of Western values, Christianity and modern civilization. As a result, they separated from the national independence movement and national development and the work of development of the nation. It had two serious implications- first, it served as an effective barrier against nationalist values and principles. This barrier was created in the form of a circle around the women's movement under the new strategy; It was claimed that freedom from social, judicial and religious bondage was to be fulfilled and it was to be fulfilled in the form of all religions. Second, She paved the way for women like Ramabai Ranade, who made Indian feminism different from Christian feminism on appropriate occasions. Although these women were also embarrassed of Hindu religion and customs, they did not reject it like Christian colleagues like Pandita Ramabai, she was still working in the structural framework of the Hindu society and was bound in the boundaries of this religion. Had happened.
Hindus established their separate institution and started work according to the new program. Their movement was being developed with the Maharashtrian Women's Movement. First of all, he made them aware of their goals and organized them and secondly, Increase the participation of women in public work. His feminism was beyond the criticisms of the big Hindu society due to the scope of spreading at the lower level and giving grace to the grace. In the middle of 1870, between 50 and 70 women were gathered on Saturday for listening to lectures of prominent social reformers in prayer society. The purpose of these women was not to just listen to the speeches, but they wanted to master the art of speech so that they could keep their point with clarity while demanding their rights. He succeeded in setting up a women's council (women's society) in the 1880s. This organization used to organize a women's meeting only once a week, where educated women used to read articles, give lectures, and give direction to other women on different subjects. The contents of these articles and speeches were women's education, This was the subject of prejudice in Maharashtrian society during this period. Their aim was to achieve a decisive edge on the bias in the society towards women education. During 1880, the feminist organization became strong and spread in many urban areas of Maharashtra, like Dhulia, Poona, Nashik and Solapur. In order to provide the intensity of women movement in these areas, the activists were organized and activated through extensive program and training. At this time, women were studying western texts as well as western literature, philosophy and feminist articles. In order to discuss with Keshubai Kanitkar, Rukmabai, Anandibai Joshi and Ramabai Ranade, in order to get Jane Austin, James Mill, George was speaking with Elliott writing on his writing and his impact on the society. At the same time, during a debate on James Mill's book 'Subject of Women', he was also looking for a solution for the liberation of Indian women by comparing them with British women and women in comparative interpretation.
Women's societies in many cities of Maharashtra were flourishing like mushrooms in the fundamental role of women organizations. The Hindu Ladies Club, founded by Ramabai Ranade, was the chief minister of the Vanitha Samaj (Amravati) Girijabai Kelkar of Yashodabai, and was representing the Saraswati temple in Sholapur, representing all of them. These women's social networks, especially in the old organizations of women, have structural rituals, religious rites between them were 'Haldi-Kumkum' which were performed by the women of western and southern India, and where the women in the form of gender equality God used to worship devotion, through which the feminist movement gained a great deal of strength. These religious socialization provided women organizations with public platforms where they needed women education, community rights, livelihood questions, To address the public on the issues of child marriage and illegal legal issues etc. Women such as Ramabai Ranade and Annan Bunny expanded the horizons of their participation at social level by activating Marathi women through programs, studies, lectures and competitions.
The large political power of feminists in Maharashtra was exposed when the organization of women 'Arya Mahila Samaj' came into existence for the first time independently. Pandita Ramabai had created this organization by adding many women groups, this society gave prominence to women's needs and aspirations and raised women's problems with a firm footing from the public forum. Although the Arya Samaj was the brainchild of Pandita Ramabai, women like Ramabai Ranade and Kashi Bai Kanitkar had made a lot of work to popularize it among Hindu women. Not only did he go back to the street and ensure the participation of women in the meetings of this committee, but during the stay of Pandita Ramabai in England in 1883 AD also took over the chairmanship of the President of Poona and Bombay branches respectively.
Hindu feminists presented their ideas with great clarity on women raised during social reform movement. He used the press and newspapers to express ideas. In this, he gave prominence to readers' suggestions in the journals bearing 'Editor's letter' related to social issues. He had developed an independent women's press in Maharashtra and lime Marathi as a language. In this way, these feminists succeeded in developing the concept of 'female sister class' by connecting a large women group of Maharashtra to its organization. Padma Anagol writes that I have identified at least 10 such magazines whose editor was female (taxis), who used to work under the women's press in the last decade of the 19th century. These magazines were weekly, semi-monthly and monthly, In which women's objective interviews were printed. These journals were Arya Bachchan, Editor Anandi Bai and Manakbai Land, Sadbhavna Sambhar, editor Sarubai Goa (Kolhapur), Subodhini Editor Cheemabai Kadam (Poona), Maharashtra Women, Editor Manorama Mishra (Mumbai), Women's Friend, Editor A.A.
The Women's Press provided women reformers where they could freely discuss issues relating to social reform and could underscore the effects of women's lives. In these issues, education, domestic expenditure, protection of national and religious identity, urban versus rural life, laws legislation and prohibitions were prominent during the period of validity. Shashi Tharoo and K Lolita's articles were often printed on these topics. Indeed, these versions had great importance for women readers, sometimes the whole part of these journals was devoted to the issues related to women. If Marathi literature of this time is properly assessed, the number of Marathi women writers is very encouraging. Many of these women expressed their position of women during their social reform movement through their writings.
In the period 1860-1920, the impressive impression of Renaissance and Western influence on the effective writing by women of Maharashtra is reflected. He carried forward the discussion through novel writing, essay and short stories. Strengthened development of press and publication made available an easy and inexpensive medium of expression for women to give their views to each other, which they had never achieved before. He had developed a separate rich vocabulary for himself in Marathi language which he used to do in his writing work. For example, sisters, women, women, feminine experience, male caste and furry etc. These words are very important in understanding the principles and method of feminism in Maharashtra. The word Aryabhabni was used as sister, Which was a popular way of addressing this age. [12] This kind of feminist movement is not visible in other areas of India other than Maharashtra. Occasionally women of Bengal tried to create some women's organization but they did not get as much success as the Marathas
In the period 1860-1920, the impressive impression of Renaissance and Western influence on the effective writing by women of Maharashtra is reflected. He carried forward the discussion through novel writing, essay and short stories. Strengthened development of press and publication made available an easy and inexpensive medium of expression for women to give their views to each other, which they had never achieved before. He had developed a separate rich vocabulary for himself in Marathi language which he used to do in his writing work. For example, sisters, women, women, feminine experience, male caste and furry etc. These words are very important in understanding the principles and method of feminism in Maharashtra. The word Aryabhabni was used as sister, Which was a popular way of addressing this age. [12] This kind of feminist movement is not visible in other areas of India other than Maharashtra. Occasionally women of Bengal tried to create some women's organization but they did not get as much success as the Marathas
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