Feminist question in Histography

Feminist question in Histography 

In the 19th century, the Social reform movement was the result of some personal effort of some individuals, to some extent the efforts of upper-class educated urban people and two to three remarkable or memorable women. These people identified the deeply rooted evils in social life and tried to remove it. His focus was on the fact that there is no similarity in the emerging industrial society of England and the pro-India-oriented Samanthi society of India. Their relation to the evils they discovered was a matter of more progressive sexual context. He realized that the practice of Sati, child marriage, girl child infanticide, child marriage, homogeneous and inter-caste marriages, The curtain system and prostitution are a major obstacle in the path of national development.But the fact is that reform efforts were widely related to family relations and women. Studies of the society of the Muslim and lower classes with modern research have shown that all of these reforms have focused on the status, education, and their marital traditions of upper class women, which were opposed by the new British-India law. During historiography, historians have highlighted three main reasons for motivating social reforms, they are - (a) Arrival and promotion of missionary missionaries, (b) new colonial education and (c) religious reform movement, which revives human sensitivities And strengthened the reformists in this entire century, together with many aspects of reforms have been raised and many programsBrought, But it did not prove as effective as the big reformers did not make their activities nationwide and kept them confined to their religion, caste, class and region, who was distracting them from the path of reforms. At the same time, all the reformers had a special pattern of their particular work style, definite methodology and social care, which raised question marks on their character and personality. The development and production of the metropolitan area, the development of print media, publication of papers, public access to the media, and the emergence of new educated middle class etc. would have made their communication comfortable. He must have got so much independence that he could convey to each other through his arguments, concepts and ideas, and to go a long way in the public and make strong opposition to the attacks of the Opposition. Corrections made the great men the center of their activities. They have villages, Taluks and small towns should be said to say that there is no interest in connecting the vast majority of public with their programs. Therefore, in the areas where they organized movement based on issues related to women, there is an urgent need to assess the circumstances, issues of their discussion, the techniques, efforts, successes and failures of the people to orient their programs. Apart from this, the history, efforts and programs, customs, policy and philosophy of the reformists described in the then newspapers, essays and novels in the order of history, depicting the contemporary society in the plays displayed in theatrical theaters, It is necessary for a microscopic observation of the efforts expressed by the public and the representation of the opposite ideologies in their mainstream of the society. 13 This is a paradoxical fact of the Indian history that in the history of the colonial period, Important sources of letters, essays, plays and novels There have been fewer experiments in the form. Despite the emphasis on history from the history of history and history and history, most of the historians are mainly available in the archives and libraries, the official documents at that time, the basic documents of national organizations, policy statements, Use letters and behaviors of prominent leaders and leaders as their source. In the nineteenth century community reform movements, historic studies of the Renaissance in Bengal and Maharashtra, there are only a few historians who have used Bengali and Marathi letters and novels as sources and references. 14 Still the entire area of ​​Hindi region , Which has never been the center of social activity in history, only its political and agricultural movement Has been known to utter, Uddeshy of Mukhapekshi Hakaetihasik study writing social history based on your Sroto no research of any truth, Rather, there are some questions to ask in which there is more participation than the history area. In the course of the discussion on historiography, a group of scholars have proposed that it is necessary for us to know beyond the limited history that the events have seen people in their history in what form. Even though these history lacks the authenticity of history. More important is to see how people have tried to write the history of past events in their own history. Some historians favor fostering historical historiographical or sociological history, which has become a prestigious place in American universities, in an effective way in Indian history. And in the era, this branch of history is emerging as a very powerful stream under which mainly in today's society, diversity, neglected traditions, neglected knowledge, which is socially and economically low, Research and study is considered appropriate in the historical perspective of their situation, experience and cultural traditions etc. Some scholars believe that presenting only the examples from the scriptures and the available records of the past is not a historical analysis. This type of writing can lead to false conclusions or exaggeration. The sociologists who have mastered the hypothesis method, by the hypothesis, have been mastered in the unconventional methods; Tamaknabjappadpage agglomeration, they also believe in labor conditions, if not impossible, to study the status of women on the basis of historical material. 15 Therefore most sociologists believe women An integral personal study method for the analysis of the situation; Images are used by Pans Bam. In this method, they are assessed in the context of patriarchal social system or on the basis of sexual inequality and the status of women, the status of men's dominance is assessed, which is also historically valid and also culturally valid. In the words of Rabindranath Tagore, if the tradition of today is meaningful with the tradition, then it must be given a place in history. When the historian discusses the efforts of reform during the 19th century, he rarely finds himself in the present system and the evils of the present system, sexual behavior and his intimate relationships, which are visible over time, class and caste, Attaches to the pattern of labor and the area. For example, during a lecture on Sati Pratha or widow remarriage, historians can not express their views with such clarity on sexual relations, that even though having an inhuman evil, social acceptance was considered as sacrament, whereas pity and benevolence Restrictions on Widow Remarriage Treatment Extending Obsolete and Human Sensiveness to High Borders Singing was. What logic, reasoning and philosophy were working behind it, or which specific elements were effective, which were unable to understand the reformer? Apart from this, the intimate section of the society was flowing in that time, which was turning the back of all reform efforts,Expect broad discussion to expect. At the same time, the success of the reformers is also needed to look at the new light in which he had achieved a new horizon in the obscure and gloom of sexual norms and traditions, which was impossible at that time. Most reformers had become victims of this extraordinary mistake that by making laws, social evil can be overcome. While the administrative system that made laws in colonial India was not yet completed and its intervention was under the governance regime. These laws were enforced in judicial courts to resolve minor disputes. At present, there were three types of laws in Indian courts: Hindu law, Muslim personal law and conventional law. The colonial government tried to solve the issues related to public in the laws of conventional law. These traditional laws are based on popular texts in different communities of India, Used to be circulated by customs and traditions. The government intervened in these cases only when a lot of the public had such intention as it was in the context of Sati and child marriage. Priority was given to personal law and tradition only in judicial decisions in the Bengal Presidency. In the event of marriage, the scriptures were valid. This is the reason that Ram Mohan Roy and Yashchandra Vidyasagar had interpreted ancient texts with a new meaning to establish their arguments in the context of Sati or widow remarriage. In the first decade of the 19th century, local traditions were rigidly implemented in the Mumbai Presidency. Laws practiced in the courts were mostly built on the basis of justice and pre-instances of caste chiefs. The laws enacted in South India were based on traditional Sanskrit texts and native Brahmanical texts. Importance of tradition in both disputes Was given. For instance, different marital customs were practiced in Nair and Tire people, mothers' ownership was done in connection with maternal property and under the Taraward system at home. Until the last decade of the nineteenth century, no untoward incident had been done with this immoral practice, as long as the men's society did not collectively mobilize for ownership on home and property. In Punjab, the traditional laws of Hindu, Muslim, Sikh and Scheduled Castes got permission.According to the Islamic law hadith there was no different universal method for Jupaiti, Searza, Momin and Mowla etc. However, in practice, different rules and laws were made for them. Thus, the structure of law and order in India was created, it restrained the reformist efforts within a defined boundary line.Consequently, the reformers began to interpret these laws in their own way, Which largely resembled the technique of the fundamentalists and the Resurrectionists, so he constantly criticized the old texts and urged that there is something other than those scriptures that should be accepted. In the middle of the 19th century, the marital ritual of Siddha and Momin was recognized at the sub-division level under Islamic law. The Hindu widows of the lower classes were constantly challenging the section of the widow remarriage of 1856, in which the right of her party was abolished. In the British Indian Army, after the partition of Jatts and Sikhs of the landlord class, the British government took special care of their interests for maintaining Swamiji. The widows of Punjabi and Jat community were not allowed to get married outside their marriage, they were always forced to make marriage relations in their own total, Even if he wanted to live the widow's life, he was also obliged to spend a marital life. In the course of social history, instead of praising women like Pandita Ramabai, some women reformers should include the purpose of all women social reformers, who had come among the public to improve their social status. 16 It is often said that men The characters of nationalists have always been duplicates, different in the public and different between women. Women writers, on the day of their home retirement, learned a little from their husbands or relatives and expressed their sadness or self-interest through poems which were published in the journals in the name of women's ideas, which were always It was only critical. For example, Raisundari Devi can be taken, which was the rural domestic lady of the upper class family, Had expressed thoughts about reading and writing of women in very intimidated tone. These ideas were published in his autobiography 'Amar Bijon' in 1876 AD. In fact it was the first novel written by any woman in Bengali language. In the history, Raisundari Devi is the first woman who had mastered the words by self-education with her efforts. Tarabai Shinde of Maharashtra expanded the hidden world of women in comparison to men and women. In this book of 37 pages published in 1882, men in this book have been strongly attacked.They have not asked for justice from men but have given their open challenge to their ethics. In 1885, Kalimai component Arni published from Calcutta and Sakerar Katha of Nishratri Devi published in 1913,Memoirs of Hemwati Sen are the expression of self-expression of women. This task could not even be enlightened moderate reformer because they were unable to peek into the women's personal life. Overall, where male reformers made marriage rituals, Sati Pratha, Balata Vaivyavis etc. made their central issues in their lectures, women also kept the sad story of their lives, harassment, exploitation and lack of education in domestic life through their articles in front of the public. . The basis of harassment of women is not physical domination but it is the control of men on culture, religion, language and knowledge.Because of this, women think and behave in the same way as men want. Men can never express the realities of women in reality, Therefore, all the literature written by men and the above cultural and academic work is full of male perspective. Only women can express the truth of the woman and that too when she is completely liberated from the moral values, rituals and language imposed by the pragmatic society. In the last four decades of the 1819th century, a political structure that is directly In simple words, the revivalist-nationalist structure can be said, it was created; Whose cultural nationalism, the achievement of old glory, and the inclination to understand the woman as inferior was a key feature. Also, a mixed middle class was also getting ready in the country, in which the newspapers, Brahmins and educated classes of urban areas were shimmers. There were also some traditionalists who were sharply criticizing the colonial interference in the religious matters of the Hindus by nationalist influential writing, and their sole purpose was to oppose the important social reforms based on the shortness of colonial policy. On the contrary, a section of moderate nationalists wanted to expand the national freedom struggle by adding Indian citizenship to the Indian National Congress and the Indian National Congress. The Resurrectional Branch wanted to improve the condition of the Indians without the use of domestic means of British intervention, while the Liberal branch spoke of unreliable specificity. Nationalist-Resuscions played an important role in promoting nationalism and their tendency towards certain reforms. Aryasamaj had taken some reformist measures, in which the subject was women education,Widening remarriage and increasing the age of marriage Nationalist-Revivalist on the marital problems, how serious it can be guessed that the question of child marriage can be easily applied.During the debate on Age of Consent Bill 1891, the decisive pressure was made by them. During this time he presented arguments in the favor of child marriage and entered into an entirely different area, so that he could get the support of Hindu fundamentalists and social reformed opponents. At the same time, they have been persecuted, tortured, abused, Talking of pain and discipline also started to rejoice. According to Charles Hayamsath, the Age of Consent Bill brought the Resurrectionists to the mainstream of the struggle for national independence movement. 20 Most moderate reformers resorted to ancient authentic texts and traditions to justify their reform efforts so that they received social acceptance Be done He tried to show that the reforms made by the government have not violated any norms or method of Hindu religion. They have tried to provide social legality to women on legal grounds. On the other hand, the same thing was done by the revivalists on the basis of literary texts. But the interesting thing is that these reform efforts were unheard of for women who had to consume all the female castes. Technically moderate reform process, The reactionary reform was slightly different from the process. Where moderate people were talking about double standards on gender grounds, restrictions on women education and widow remarriage, the same reactionary was emphasizing how to increase the participation of women at the community level and how girls can get better education in their homes. Whether or not the medium of education should be given to them should be given religious education or not. The Sikh reformist movement was also encouraged to give better education to women and to improve in community life, in which the monitoring of women was considered compulsory, It was a matter of great courage. In the last decade of the 19th century, Hindus had been the most disturbing decade for social reform.The program which was being run by the Hindus, there was no conflict of interest from the Muslim society. The demand for Sati by Muslims and condemnation of widow remarriage or any kind of ban was not discussed. The reality was that when Hindus came under influence and Muslims were being encouraged to widow remarriage under the Fariyaji movement, At the same time, schools were being set up for Muslim women in India. The rigors of the religious policy towards women of the tribal Muslim tribes of remote areas were being softened and efforts were being made to give them Islamic education. The impact of social reforms in the Hindus was that there was some female reformer from the Muslim community that raised the rights of women, prominently established schools for girls and harsh criticism of women's eternal life due to the scenes. The main leader of the reforms was the middle class intellectuals or the people of the new zamindar family educated in English schools. He realized that Sati, life, widowhood, child marriage, The practice of marrying in our own caste and perceptions is a great obstacle in the path of national development. In 1894, RG Bhandarkar had said that if we have to move along with progressive castes in the West, then our social institutions should be reformed, it is wrong to think of political development without social and moral development. 21 To overcome these obstacles, the weapons used by these reformers were not weapons of progressive nations in the West, but ancient IndiansThese are the weapons of Maj. These were not rational arguments or discretion in the rationalism and rhetoric of utilityism, These were the weapons which were the basis of the official scriptures of the theology. 22 These reformers have never tried to disagree with the inconsistencies of old social evils. On the contrary he convinced people to conform to his viewpoint that social reform was favorable to the holy scriptures.This element tried to convince the reformers to justify the social values ​​on the basis of the evolution of theology, and the bitter dispute between the conservative or conservative Hindus, who were trying to maintain the existing social practices by quoting from those texts Delivered. The memorandum and memoranda they gave to support the British bureaucracy did not have the strength to influence discrimination and progressive social vision, But the force was on the point that these reforms should be made only in the light of the old scriptures. To a lesser extent, this resurgent view was the result of the British's policy that did not want to interfere in the religious and social matters of India since the beginning of its rule, this policy was disclosed only in 1858. The role of religious leaders can be clearly seen in the Dharmesuddha Movement in Bengal, Punjab and Maharashtra. Ram Mohan Roy initiated a strong reform movement against Sati Pratap in Bengal. In 1818, he published his first book against Sati Pratima and tried to show that according to the scriptures it is not the best way to dispossess. 24 Similarly, his opponents tried to prove that this practice was valid according to the ancient Hindu religion is. In 1828 AD, he founded the organization called Dharmasam. Its director Raja Rathantdev was, Those who had edited the famous modern Sanskritic 'Kirtankapada', he was supported by a large number of Pandits. The reformers in the movement for widow remarriage had a great deal of success. In this direction, the importance of ancient texts was circulated more prominently. Ishwar Chandra Vidyasagar was the first person who, after scrutinizing memory literature, established that widow remarriage is scripted. 25 Reformists resorted to the word of Parashar, in which in some cases the widow's remarriage was said.Radicals and conservatives rejecting it altogether said that in ancient times Parashar's memory was not considered as authentic. If he was seen with an absolute vision, his statement was right, because Parashar's memory was liberal compared to other memories, It was finally compiled around the 8th century. Hence, he did not receive much prestige before the Gupta era. The words found in Parashar's memory were borrowed from Narada and some later myths like Garuda and Agni etc. were borrowed from the Puranas. The study of ancient texts received a big boost from the struggle for reforms during the Sarsanghara movement. This struggle continued in the form of a long series of the battle of the Najir. All the supporters of reform in the 19th century were the scholars of Sanskrit. In fact, the study of ancient texts did not lead to modern reforms, but in contrast, modern reforms inspired people towards the study of ancient texts. In return, the reformers received a hint from these texts so that they could communicate. Thus though the original motivation for improvement was achieved only by the modern way of life, By the reformers, the revival of the ancient values ​​made it easier to advance only those reforms. The reformers chose the same texts from the ancient texts which used to favor them and presented them with the color of their ideas. Interestingly, in the course of negotiations with British administrators, the technique was adopted here and they remain firm on their arguments. But it is certain that efforts were made to present the ancient social institutions in such a way that it would be easily accessible to the modern psyche, influencing the British rulers with their tips and giving the expected turn of the Indian public. It is a well-known fact that in the absence of traditional sources of history in India, mythical mythology and scriptures have played the role of history itself. But new facts have come to light with new historical research which has been used in social history,Especially the history of women can be done in writing. In the 19th century, the use of new sources is very much anticipated while writing works on the prevailing sati, child marriage, female infanticide, illegal marriage, widow marriage. According to some historians, newspaper clippings can also be used to study the era of stories, articles, essays, essays, interviews, etc. We should be more focused on those tasks, People who have not been named by unknown names, have done the unknown names. We must enter into the domestic life of women and describe their own experiences. In addition to literary sources, the archival evidence and the travel history of the foreigners provide comprehensive information of the customs prevailing in that time. The earliest archival record of Sati is the annexation of Bhanugupta of 510E. Several Sati memorial stone in the western part of Madhya Pradesh and Rajasthan has come to light.Italy's educationist LP Tescottori compiled many sophisticated inscriptions in the 1920s while working in Bikaner and Jaipur State. Indeed, Sati's place is found in villages of high caste communities of Bihar.The fables are attached to these places. Of these, there are actually some such places, Where widows were burnt due to social pressure or constant faith in husbands due to their faith. The 14th century was received from Hundera Jogia of a similar Sati Shila Churu district, in which the 1309 Vaisakh Century gets information about Rathod Narharidas being the sati of the woman, Pahad Kisana. Bhogwa (Mainpuri) has received three sati chaura of Muhammad Ghori's time, in which Yamuna Sati memorial is quite famous. These three women received the Yamuna, Jwala and Sheetala in the face of the Ottoman invasion. Similarly, 25 Sati memorials have been identified from Amjaur tehsil, which is related to Rathore. There is a lot of research done in this direction, Because in the hills of Uttaranchal and Himachal Pradesh, there are many Sati Shilas standing which have yet to be noticed. The example of the practice of Sati in the present times has been presented in contemporary papers and magazines and literary texts. The history of British India by James Mill was published in three volumes in 1817 AD, in which the sedentary Indian society was criticized and the blasphemy laws of Hindu religion were blamed for the social decline of women. William Ward's History Literature and Microbiology of Hinduism, published in two volumes in 1818, puts widespread light on Sati. Apart from this, in the year 1868, on the orders of the House of Commons, in Calcutta Review, the matters relating to Satti related matters were discussed between the Governor Generals and the Directors versus Widow and Voluntary Session. 26 These letters can play a significant role in the history writing. J. Peps's book Sati Cry Two Bitten (1828), Bernhav Vido of IAS Vushavi (1855), Digest of Hindu Law Parliamentary Papers, 1821, 1825, 1829, in Colbert Review, published in Rev. J. Lang's article The Bank of the Bhagirathi. (1846) can prove to be a major literary source.Reverend mentioned the burning of moths of Satias for three days after the death of a person on the bank of river Bhagirathi in Bangpada, in which 37 widows were burnt together. Apart from this, the letters of collectors of different districts written by the Bengal Criminal Judicial Consultations, Board of Revenue, in which the letters of Faisalis Buchanan and Montgomery, the Collector of Shahabad, are prominent, such as the Feeds of India, India Gazette, Communication Communication, India Gazette , Bangadarshan Magazine and Bengal Herakru, Sati was more sensitive to the case. In the beginning of 1850's and early 1860, the widow remarriage was completed in the history and autobiographical accounts of Brahma Samaj. The main source of widowhood is Shantipur's weavers, there are some devoted compositions on the edges of women sari, in which Vidyasagar has been longed for longevity. It would not be advisable to conclude that this movement got out of the Bhadrakal range and entered the Zulah caste representing the lower castes of society. It may be that this hysteria is transient and the time has passed with the passage of time. The sources related to the widow remarriage only mention the popular marriages of upper and lower class people of Calcutta, While this evidence fails to furnish details of any marriage ceremony of the lower caste. Even in the 737 pages written by Indramitra, stories related to Vidyasagar are collected in 737 pages, whereas only 62 pages describe the narratives related to widow remarriage.In the contemporary journals, Vidyasagar's personality has been presented as an urban educated, well-respected social reformer, whose work area was limited to Calcutta. Elementary Magazine wrote in its August-September issue that after the marriage of Shirishchandra Vitthalan in November 1856, where five widows were married in the four twenty-four months, seven widows remarriage was done in the relatively small town of Hooghly this afternoon. The letters identified these places in Ramjiwanpur, Khirpi, Chandrakona, Was in the form of basuli. Explaining the rural effect of Somprakash Ishwar Chandra Vidyasagar, informs of organizing 20-22 widow remarriage within three months of 1862 AD. He further writes that many such marriages remained in these areas till 1865 AD. Further, widow remarriage was not restricted to people of higher castes. The 20-24 widow remarriage that was organized in 1864-65 was described by Shambhacharan Vitthalan as well as people of Brahmin, Kshatriyya, Vaidya, Julayhee and Teli castes. Some letters were written to Hindu Patiala by Ishwar Chandra Vidyasagar on July 27, 1867. These letters indicate how the widow remarriage movement was organized in rural areas. Difficulties coming in,Describing the expenses incurred during the event and the efforts of the Dalits and small groups in their favor. How were those sections persecuted for widow remarriage that were unfamiliar with Hindu religion, customs and traditions? In 1863 AD, the publication of Vaamabodhini magazine was started by Brahmasmas, in which most of the articles were written by women, only the editorial was of Lord Shri Narendra Vidyasagar. At the same time, the book written by Kailashwasini Devi was published in the book "Hindu Womanhooder Himavan". This book has been given a chanting account of women's inefficiencies. This book considered a copy of the essay written on Vidyasagar against his child marriage, and used to present its examples in opposition. The author has outlined the unequal behavior of girls after childhood. In this book, women's fasting, There is a mention of the incident by the family about keeping them uneducated and getting married in a minor. Marriage life, simplicity of life, widowhood, and consequent adoption of prostitution by women, and a widow's death to go to Mathura and trapped in the trap of Pandavas, then the account of sexual harassment and harassment was presented. It is big hearted. He says, 'Hindus can understand only the surprises of Hindu religion.' 28 Pandita Ramabai composed the 'Moral for Women' in 1882 and the High cast Hindu Women in 1888 AD. He is a rebel, educated,As a bitter critic of the patriarch, the civil society of 1870 was present as a big explosion. In this book, Ramabai has cautiously cited lime-strings of manushina. To maintain chastity in these quotes, they resorted to more than one translation and their original translation. Their only purpose was to bring about dilapidated practices and dangerous rituals to light. He believed that the inauguration of women's tragedy will inspire compassion in the people and they will be motivated for their uplift. The literary sources of 2919th Century, which are available, appreciate the power of women's suffering. The report of Age of Consent Committee, published in 1928-29, E, was said that even after getting a child marriage, he also got a simplicity of life with restraint even after obtaining a legal status in the Youth. In this report, in addition to Bengal, the United Provinces, Bihar, The practice of child marriage in Orissa and Barar has been told. In the novels of Bankimchandra Chattopadhyay like 'Anandthath', child marriage, simplicity of life and Sati Pratra have been associated with the question of national assimilation and it has been described with great self-respect and dignity. Prasad Das has received a manual called Koliyam component named Das Goswami, who advocates that widows should act self-reliant whereas for the child widows, they advocate remarriage. New research shows that in the 1880s, the child marriage was accomplished in a warm, energetic atmosphere. Suleam News, Hindu Patriot, Surabhi's Magazine, Dhaka Prakash, Murshidabad Magazine, The Educated Gazette, The Bengali, Amrit Bazar Patrika, Wangwasi, Daily O 'News, Chinindra, Vardhman, Sanjivani, And Ghumketto etc., displayed deep interest in the Age of Consent Bill controversy to increase the age of marriage in the last decade of the 19th century. In the issue of 22 July 1887, accessible news has described the glee of people present in the event of child marriage. Likewise, British lawmaker John Law, who came to India in 1905 AD, has also described the arrangement of child marriage in the most beautiful scenes seen in the world. 30 Hindu Patiala was titled in his long editorial on 25 July 1887. In "The Bogass Science", the scientific knowledge of social reformers, their source, the reliability of the source, the nature of the evidence, the interpretation of the evidence and the sharp disorder on their conclusions. If done. The letter has argued that supporters of child marriage are born in a tropical climate that children are born weak, A very weak oasis is described as brown rice logic. Justifying the age of sexual intercourse between 10 and 12 years, the letter states that in practical terms, if a girl of 14 or 16 years can not afford to take notes of five rupees openly, then the 12-year-old girl can not be raped by her. Can stop? Dhaka light, In the letter 31 written by the Education Gazette and the Indian Public Health Committee's unpaid secretary Simons to the Chief Secretary of the Bengal Government, the incident of atrocity and rape with the Oriya girl Phulmani has been explained in detail in discussions about the misdeeds of child marriage. Dhaka Prakash writes that a full adult husband killed his daughter-in-law and was killed because he had refused to sleep on the bed with him. 32 Thus, angle of consent bill is very much for the study of India's social and cultural historians. Only important topic has become. The extent of the historiography that has happened on this subject,Quite impressive. During the last 50 years, a large portion of the finest literature is available on this topic. The 1960s American historian agrees that in the modern India, there was a great deal of legislation on the various social issues behind the creation of nationalism. It may be said that new historic research work, reforms and movement for the overall social reform movement, especially for women's empowerment, are demanding re-write. There is a need to include political power, change of class and labor pattern, education and the working religious process and process among the people. Previously, the social history writing was centered on only and only the Hindu society, the new evidences all the religious groups present in India, Expect to bring their ideas and sexual relations under it. In all the religions and castes present, efforts have been made to include gender relations prevailing from ancient times to modern times, status of women in society, religious traditions, customs and philosophy. While highlighting the reasons responsible for the misadventure of women, an effort has been made to analyze, analyze and incorporate the programs being run by the social reformers for women's empowerment. At the same time, in this shooping arrangement, efforts have been made to highlight the successes and efforts of the reformers, along with the description of the failures and their inter-social and social opposition. Attempts to include practices and philosophy have been made.While highlighting the reasons responsible for the misadventure of women, an effort has been made to analyze, analyze and incorporate the programs being run by the social reformers for women's empowerment. At the same time, in this shooping arrangement, efforts have been made to highlight the successes and efforts of the reformers, along with the description of the failures and their inter-social and social opposition. Attempts to include practices and philosophy have been made. While highlighting the reasons responsible for the misadventure of women, an effort has been made to analyze, analyze and incorporate the programs being run by the social reformers for women's empowerment. At the same time, in this shooping arrangement, efforts have been made to highlight the successes and efforts of the reformers, along with the description of the failures and their inter-social and social opposition.