Articles on empowerment of women

 

Articles on empowerment of women:

There was an adventure and rational argument in the ancient times of women's slavery and the social status of the status quo. During the long stalemate of the medieval centuries, the enterprise remained almost in the direction of preparing the ideological pillar of women emancipation and the stream of resistance was very weak. Modern World - Renaissance humanitarianism and religious reform movements in the modern world - Brahmavla in history also sowed the seeds of new consciousness in the women's community against the cruelty of patriotism, which began in the era of enlightenment awakening. The humanism and logic remained unaffected by the innovation of rationalism due to the country being under suppressed by colonial slavery and where the speed of history was delayed, They also transmitted the new consciousness of their liberation into the women community during the period of National Awakening and Liberation struggle. Although they had their own history-specific weaknesses which have remained today and in these colonial societies, the work of giving ideological strength and broad support of the movement of women in the colonial societies can be accomplished only during inviting one of the most vulnerable social storms. Before two centuries ago, when actively engaged in mass movements influenced by the ideological ideals and prejudices of the bourgeois revolutions, women's natural rights and freedoms, equality and fraternity have also been demanded to be implemented for women, since then the concept of women emancipation and ideological conflicts Started on a widespread scale.
     In India from the first half of the 19th century, some male reformers started demanding improvement in women's barbarous situation, and in the last decades of the century, some conscious women also took a strong voice of optimism. Discussions about tradition, ethics, religion, ethics and natural justice were followed, but this whole scenario of discussions and reform movements was adapted only by colonial social and economic conditions. It was the result of a comparative civilization dialogue of the colonial period to a large extent. The India-related colonialist dialogue was very different in the same color as the colonial society was described as a woman, and the female character of Indian society was held accountable for the end of its independence against the colonizer's masculinity.1 The woman in these dialogues Questions were raised prominently such as promoters like James Mill, missionaries, Civilians and military officers have done in order to present a civilizational centered critique of India, in which the fallen state of women is considered an indicator of India's inferior status in the excellence of civilizations. That is why the educated Indian intellectuals also gave a call for this civilizational critique by advocating and supporting women in the situation of women in the society. In response to the condemnatory criticism of the West, he envisioned a golden past in which women were given respect and respect. They requested reform in those practices which they considered distortions or distractions. Second, another reaction was to improve the inner core of Hinduism in the light of rationalism and rationalism. In this cultural movement, fundamentalism was invented in India's past, and in this way its religious and philosophical traditions were restored to the world of criticism of intellect. Another revelation was to improve Hinduism in the light of rationalism and rationalism. In this cultural movement, fundamentalism was invented in India's past, and in this way its religious and philosophical traditions were restored to the world of criticism of intellect.
      Correctional movements made attempts to bring about a change from the core of Hindu society and ethics. The second side of reformism gave rise to Hindu revivalism, because many Indian reforms, which often supported the colonial government, had an insufficient response to western critics and imported intellectual ideas but also self-surrender in front of them. Nationalism and reformism used to be conflicting ideas and this led to the rebellion of every Indian in the sense of pride based on anti-reform. Occasionally, social reforms of urgent importance were also vociferously opposed. In the last year of the nineteenth century, reformist movements became stronger. But this resurgence was not an absolute Pongapanth, it had a strong political tone, inspired by the historical necessity of the creation of a modern Indian nation.
It is clear from historical research that women were never included in all these projects. The reformist used to consider him as a subject of his modernization program, he did not consider himself equal to his consciousness, which could become the means of his own salvation. These reforms influenced only a few women in their sections of the reformers, and on a very limited scale, Because these women also found men's protection and never got involved with these reformative projects in their own history as a vivid theme. This public dialogue had a limited effect in the early 19th century, but this dialogue was an indicator of the control of educated Indian men on reserved private sector or domestic sector for women. In the last decade of the 2nd century, the debate over the Age of Consent Bill is clear. It was this that the proposed reform by attempting to limit the rights of the couple by her husband on the wife of that region Encroachment which was considered to be the only remaining region for the indigenous man. Therefore, Balika Vadhu became the symbol of Hindu Guruma, It was a privilege of the native man to take control of it, that the permission for teasing and wandering could not be given to a foreign ruler. In this way, with the claim of a Hindu conservatism in the context of men's control over the world of women in place of this scheme of modernization of the nineteenth century, this claim has now become a fundamental part of the agenda of nationalism.
    In most of the nineteenth century, the leadership of women themselves remained utterly unavailable. As a result, the real nature of women's misery and its limit could never be reasoned. The attitude of some of the male reformers who spoke about women's liberation was their perspective. They talked about keeping women in a limited area and improving their position only to a certain extent. Secondly, because majority reformers were of higher castes, most of the issues they initiated for reform were related to upper caste women. The majority of the lower caste women did not benefit from the end of these practices. The demand for reforms such as the end of Sati method, widow remarriage, divorce, was a necessary requirement in the context of members of upper castes. But the people of lower caste did not have anything named Samiti, so they could remarry widow, There was no need to remove the claimant widows for them through Sati method under the department. With excessive physical labor and stomach's appetite, they can not be victims of polytheism, and divorce was a common occurrence here. This is the reason that due attention to the social practices of the following categories could not be given due attention by the reformists and they remained victims of illiteracy, sexual exploitation and harassment. On the other hand, in other parts of the country except Maharashtra, women did not want to be part of these movements. There was a fundamental lack of efforts of women to change the relationships within or outside the family at every stage of self-motivated struggle of Renaissance reforms in Bengal. There have been many negative impacts on women due to the increase in physical freedom of Bengali upper class women, limited access to education and non-domestic activities. For example, His autonomy was cut down and his family was greatly depreciated, which was ignored by the reformists. The situation here is also found in other areas of India. But it would not be easy to say that women were the mukta of these reforms, but it is also clear that during this time, their own independent approach was not developed due to thinking about women's own position.
      The nineteenth century women's reform movement was limited to a narrow social sphere. The feeling of improvement in Bengal was limited to a small elite Bhadralok. The Brahma movement was supported by Brahmins, Kayasthas and Vaidyas. Even though the movement spread from big cities like Calcutta to small towns and other provinces, it remained cut off from the public. The reformers never tried to take the reform efforts to the public, and the language of improvement remained beyond the understanding of typical Sanskrit style of prose or English, uneducated farmers or artisans. King Rammohan Roy gathered many original texts to prove the absence of Sati method during the movement for the end of Sati Pratva. But only by giving a sequence of evidence to the evidence itself, Sati does not abolish the system, This required both social and theoretical operations. It was necessary to change such a social structure in which women and lower castes were lined up in the same category. In addition, he selected some such pieces in the order of interpretation and reinterpretation of original texts and focused on those who supported their arguments. With this, workers, peasants, middle class, intellectuals became all wonder and confused. While doing so, he did not care about recognizing the major manifestations found in different eras and regions. The intellectuals all became enlightened and misguided. While doing so, he did not care about recognizing the major manifestations found in different eras and regions. The intellectuals all became enlightened and misguided. While doing so, he did not care about recognizing the major manifestations found in different eras and regions.
       Members of the Prayer Samaj of Western India were some of the people of western education, Chappapan and Saraswat Brahmin, some Gujarati merchants and the Parsi community. Efforts to improve the Madras Presidency and come late This is the reason that due to the absence of a broad social base, the early reformers of the nineteenth century introduced an innate belief in the benevolent mode of colonial rule and above the trust for laws for the implantation of reforms. No special effort was made to create a reformist social consciousness at the grassroots level, which further leads to religious revivalism found at this level. It is hard to say that all such educated Indians did not have such an impact in their society that they could make improvised improvements. Therefore, he must take extraordinary steps like being forced to send petitions etc. The reaction was that the astrologers, The radical and nationalist revivalists were very troubled and began to build programs and theories for the failure of reform efforts. Thus, this reformative project had gone out of their expenditure and power, or Yun said that these reformers did not have the strength and power to connect both government and society together with these projects.
       Policies and programs of the women's reform movement reflected in a significant sense the colonial thinking and their policy-makers' duplicity. At this time there was a significant colonial belief that religion is the basis of Indian society and it is formulated in religious groups. This colonial philosophy had completely assumed that the native society fell under the orders of the scriptures. The social evils were regarded as the result of distortion of texts in the hands of selfish people. The people involved were Brahmin priests, who had monopolies on the knowledge of these texts as well as their papas and clerics. In this way, the civilizational goal of the colonial rule was assumed to be contained in the fact that he returned native people to the truths of their own scriptures, which were read less and understood. The basis of Sati's entire debate was in the scriptures, The colonial government decided to ban it only when it came to believing that this practice is not Scriptural. Because the colonial rulers were the most important of the texts, so the Indian reformers and its condemners also referred to ancient scriptures in support of their side. The question of such women's status, which was for the ruthlessness or impropriety or reform of this practice, was less important for the dispute, which had become more focused on the tradition of tradition. Women were neither about nor on the subject but became the basis of the entire dialogue of Sati. This can also be said in the context of widow remarriage and child marriage. Thus, these religious texts supported by the Orientalists legitimized social reforms and did not even consider women to be emancipated in their own liberation. Therefore, the Indian reformers and its condemners also referred to ancient scriptures in support of their side. The question of such women's status, which was for the ruthlessness or impropriety or reform of this practice, was less important for the dispute, which had become more focused on the tradition of tradition. Women were neither about nor on the subject but became the basis of the entire dialogue of Sati. This can also be said in the context of widow remarriage and child marriage. Thus, these religious texts supported by the Orientalists legitimized social reforms and did not even consider women to be emancipated in their own liberation. Therefore, the Indian reformers and its condemners also referred to ancient scriptures in support of their side. The question of such women's status, which was for the ruthlessness or impropriety or reform of this practice, was less important for the dispute, which had become more focused on the tradition of tradition. Women were neither about nor on the subject but became the basis of the entire dialogue of Sati. This can also be said in the context of widow remarriage and child marriage. Thus, these religious texts supported by the Orientalists legitimized social reforms and did not even consider women to be emancipated in their own liberation. Who had become more focused on the tradition of tradition. Women were neither about nor on the subject but became the basis of the entire dialogue of Sati. This can also be said in the context of widow remarriage and child marriage. Thus, these religious texts supported by the Orientalists legitimized social reforms and did not even consider women to be emancipated in their own liberation. Who had become more focused on the tradition of tradition. Women were neither about nor on the subject but became the basis of the entire dialogue of Sati. This can also be said in the context of widow remarriage and child marriage. Thus, these religious texts supported by the Orientalists legitimized social reforms and did not even consider women to be emancipated in their own liberation.
          Duplex-gesture apparently in the attitude of reformers was clearly the result of a colonial references. Unlike the claims of the all-inclusive influence of colonial dialogue, no dominance is ever so absolute that there is no place for freedom. Modernists of India, however, looked for the colonial kings for support and guidance, and their thought was determined by the rationalism after the awakening, but they could neither leave their tradition, Neither could forget their Indian identity Therefore, the modernization project of India always continued to feel the compulsion of building such a modernity which has roots in Indian culture. They took the task of reforming their society and their religious practices, keeping the origin of the Hindu tradition in order to adapt them to western modernity. 3 Indian intellectuals imagined the difference of Indian nationality to the colonialists from the colonial west. Slowly through this medium. But the duplicate values ​​or tensions inherent in this cultural enterprise only weakened him and made him helpless in the last year of the nineteenth century even further in the tradition of the attack. The cultural movement that took place in time was also involved in a complex intellectual project to suspicion and reconcile the colonial presentations of the Indian tradition at the same time. Doubts and stresses inherent in this cultural enterprise only weakened it further and made it helpless in the last year of the nineteenth century even before the attack announcement. The cultural movement that took place in time was also involved in a complex intellectual project to suspicion and reconcile the colonial presentations of the Indian tradition at the same time. Doubts and stresses inherent in this cultural enterprise only weakened it further and made it helpless in the last year of the nineteenth century even before the attack announcement. The cultural movement that took place in time was also involved in a complex intellectual project to suspicion and reconcile the colonial presentations of the Indian tradition at the same time.
       It is a bit uncomfortable to support this idea of ​​nationalist-revivalists that women's status in pre-colonial India was good. In fact, the situation of women in ancient India has never been rooted or equated. From the situation of adequate authority and independence to the same state of higher degree, there was a widespread sweep in it. 4 The decadent decline in their condition with the development of farming societies and the birth of the states. In the Hindu society, the central organizational theory of the caste Sopan name, which was integral to the ideology of the male head, both the Shudras and the women were deprived of Vedic rituals. Public life When men became workers' work, women remained confined to homes and permanent reliance was imposed on them. As seen in the form of a woman merchandise and according to the information of traditional arts and records she appeared hanging between the Goddess or the slave girl. In person
      Women's social interference was negative only due to verbal broadcasts, which led to the men's mentality in the discourses etc. Liberal Gautam Buddha, while emphasizing the importance of karma, opened the doors of the Sangh to everyone, but they could not give that place to women. It was not that Buddha was not aware of the Mother Nature system, he was well-versed with the maternal religious traditions of the Councils and the Shakikis, yet expressing doubts about women being promptly enlightened while introducing men's mentality towards women. In the feudal society, the land and the woman were the things to win, gain or lose - losing things. In the vast era of civilization, the extreme image of the woman continued to be digested and she was devout, maid, The prostitute remained silent in the middle. Both Shakuntala and Sita had to prove that Dushyant had accepted him or even Ravana had remained in Lanka despite his disinterest. Women were always going to be the examinees, they were never able to become an examiner. This image of the woman was attacked by new ideas and intellectual eunuchs and the emergence of the printing system and the emergence of modern means of mass communication demolished this form and created a new human image.
    Such restrictions on women were also imposed by Muslim society. In the nineteenth century, the reformist movement continued even among the Indian Muslims. One was the revivalist movement led by Ullama, the second, The modernization campaign was headed by the educated middle class. These two movements created nearly Sharif culture as a private system, in which women were central elements as an indicator of the progress of the entire Muslim community. Therefore, it is no wonder that the Sharif of Bengal, by its women, Concerned over the issue of encroachment, the people used to rise .6. The metaphor of curtains for the women of both Hindu and Muslim religions meant only There was no physical separation behind the walls of the burqa or gyananayana, but it means that there is a plurality of such intriguing social system, which then maintains not only physical but social distance between men and women and is associated with it is an all-inclusive A code of conduct based on ideology and the weakness of the woman, which determines the life of women. 7 Other words, When he got out of his homes, his movements were necessary to be subject to these rules. By the nineteenth century, the curtain ideology had become universal for both Sharif and Ajlaf of Hindu and Muslim communities, although his practical implications for different groups were different. In Islam, about the curtain, 'La Ikra phadin' has been written, i.e. no restriction. Muslim women always used burqa or curtains to maintain pressure or to maintain their religious identity. But when a Muslim woman internally considers Burqe as a symbol of her religious fidelity, Burqa becomes indistinguishable from mere signs and becomes involved in her personality. Were. In Islam, about the curtain, 'La Ikra phadin' has been written, i.e. no restriction. Muslim women always used burqa or curtains to maintain pressure or to maintain their religious identity. But when a Muslim woman internally considers Burqe as a symbol of her religious fidelity, Burqa becomes indistinguishable from mere signs and becomes involved in her personality. Were. In Islam, about the curtain, 'La Ikra phadin' has been written, i.e. no restriction. Muslim women always used burqa or curtains to maintain pressure or to maintain their religious identity. But when a Muslim woman internally considers Burqe as a symbol of her religious fidelity, Burqa becomes indistinguishable from mere signs and becomes involved in her personality.
      The Women's Reformation movement was started by the newly enlightened classes given in liberal Western culture. They have social institutions, He sought revolutionary change in religious views and traditional moral perceptions. In these reform movements, the reflection of old religious views and the democratization of social institutions is reflected in the perspective of the new social needs of the conscious and progressive sections of the Indian public. On the other hand, a series of social reforms was initiated by the colonial government, which was fully charged. These reforms remained principally on paper as they did not try to develop modern social consciousness in their favor. For example, in 1803, Lord Wellesley banned religious practice of child sacrifice in the Sea Islands of the Bay of Bengal. Even though this ritual was stopped, the minority social system of the killing of the young girls in western and northern India continued to continue. To overcome this practice by the British authorities, never to explain, threaten and sometimes use force was adopted, But no particular quantity was revealed. The talk of a legal ban was stopped due to the rebellion of 1857 and it was kept away from 1870 AD. Eventually, Viceroy's Consul passed a law on the murder of the girl. But after that, the census officers kept reporting the poor disregard of girls. The result was their high death rate, which neither could have been able to hold the law then nor was it stopped. Differences in sex ratio are continuing, which can be stopped only by socially ignoring the neglect of girls.
         The biggest achievement British historians have given to Lord William Bentin are the abolition of Sati. Benticum banned a complete ban on Sati in 1829 by a government order, which could not even cancel a Hindu petition filed in the Privy Council in 1830 by anti-abolitionism council. But within 10 years of this ban, after the death of Ranjeet Singh in Punjab in 1839, four women were burnt to death along with their bodies. In 1840, after the death of Khadak Singh, a woman was born sati. Likewise, two wives of Nanihal Singh, after adopting sati dharma, handed themselves over to the chita. In the twentieth century, the events of Sati continued to occur, but despite this restriction, there was a gradual decrease in Sati incidents, despite the enthusiasm of reforming the western educated middle class and the reform of the colonial administration, in place of Sati's idea and myth in Lokmanas To last doing. Because of this, the idea continued to be strong due to the folklore and folklore and folk tales and place temples, and eventually the events of some satiqand were happening in normal life, but the events of this satiqand are due to the fear of failure in life struggle due to poverty With the heavy pressure of families or social bonds, or by fame as an ideal sati, leave a lasting impression of their name in the world. Suicides caused due to the halo of going. The centuries-old beliefs or philosophies were not working behind it, but the tips of some lazy and crafty people were employed. Normal women are satisfied only after worshiping the statues of these Satias and only learn from them to remain strictly against the practice of duality. Due to folklore and folk tales and Sati temples that were made in place, this idea continued to be continued and after all, the events of some satiqand were happening in normal life, but these events of satiqand caused fear of failure in life due to poverty or With the heavy pressures of families or social bonds or by getting fame as an ideal sati, leaving a lasting impression of their name in the world Luck was suicide went due. The centuries-old beliefs or philosophies were not working behind it, but the tips of some lazy and crafty people were employed. Normal women are satisfied only after worshiping the statues of these Satias and only learn from them to remain strictly against the practice of duality. Due to folklore and folk tales and Sati temples that were made in place, this idea continued to be continued and after all, the events of some satiqand were happening in normal life, but these events of satiqand caused fear of failure in life due to poverty or With the heavy pressures of families or social bonds or by getting fame as an ideal sati, leaving a lasting impression of their name in the world Luck was suicide went due. The centuries-old beliefs or philosophies were not working behind it, but the tips of some lazy and crafty people were employed. Normal women are satisfied only after worshiping the statues of these Satias and only learn from them to remain strictly against the practice of duality. But some tips and tricks were employed. Normal women are satisfied only after worshiping the statues of these Satias and only learn from them to remain strictly against the practice of duality. But some tips and tricks were employed. Normal women are satisfied only after worshiping the statues of these Satias and only learn from them to remain strictly against the practice of duality. But some tips and tricks were employed. Normal women are satisfied only after worshiping the statues of these Satias and only learn from them to remain strictly against the practice of duality. But some tips and tricks were employed. Normal women are satisfied only after worshiping the statues of these Satias and only learn from them to remain strictly against the practice of duality. But some tips and tricks were employed. Normal women are satisfied only after worshiping the statues of these Satias and only learn from them to remain strictly against the practice of duality. But some tips and tricks were employed. Normal women are satisfied only after worshiping the statues of these Satias and only learn from them to remain strictly against the practice of duality.
           Even more futile was the reform movement in the mid-nineteenth century, which wanted to promote remarriage of widows. Its chief campaigner, Ishwar Chandra Vidyasagar, remained a preacher of the British to make a law like his predecessor, Ram Mohan Rai. The Hindu widow remarriage law of 1856 which made such marriages legally valid but did not give them social recognition. Basically this law was of prohibited nature which only approved the Brahminical rule of rewarding the holy Sadhvi widows. The end of this movement took place on the subject that Vidya Sagar biographer Ashok Sen declared an inevitable defeat. They could not see many widows being remarried as it required social consensus, Which the colonial system could not produce. Due to this, the practice of not only widow remarriage in Bengal's educated classes was rare, but in the next few decades, the ban was even more heartbroken.
    In Western India, the situation was no different, where some self-respecting Marathi speakers, especially Chitpavan, advocated the remarriage of child widows through their articles and roles. As a stepping stone to control their sexual dysfunction and to make their childbearing potential socially useful, but overall it ended up disappointing. Because the most important element behind the failure of such marriages was the religious and social heirs of those people, who had made such marriages in a transit periodically. Being deprived of their caste protection, there was no achievement of economic selfishness, so they became dissatisfied with these marriages. Now the restrictions on widow remarriage became even more widespread and the lower castes also took their lapses.
         The colonial reform laws on Indian society had very uneven impact. Vidyasagar passed a law of marriage before the widow remarriage movement and after the movement against child marriage, in 1860 AD, a law of marriage was passed in which the age of matrimony for women was fixed for 10 years. In 1891, another law was made after 12 years. But the census data shows that in both the upper and lower castes, even in the twentieth century, the practice of child marriage was widely prevailing and the Khap Panchayat and Om Prakash Chautala of Haryana considered the incidents of rape in the days to come. This can be a universal way of getting rid of when girls are married at the age of 15 years. 9
  Hindu Rudrists reacted strongly at Age of Consent Act 1891, who had a much more comprehensive support from reform movements. Now the conservative sentiments were combined with nationalist logic that foreign rulers have no right to interfere in the social and religious practices of the Indians. But the matter was not confined to governmental intervention only because at the same time, when Hindu fundamentalists used British law to claim their rights in the case of Rukmabai. It was argued that this proposed intervention was the government encroachment in the home and the family in the holy inner world of Hindus, which the Hindu society had always considered impenetrable and inhuman. But now the Hindu man is on the verge of losing one of the areas of this ultimate independence. 10 Tilak who led the revivalists, which is often Hindus, Brahmins used to highlight the pride of the Marathas; According to the most legitimate way of this evil is not law but education. The commentator of any social institution should not have complained that this is the element that completely changed the social mood and that child marriage is proven to be a distant thing in modern society.
       In this resistance of Western reformism and intellectualism, the miseries and balances of the bride brides were completely forgotten. It is clear from the fact that in the age of debate about the beginning of the nineteenth century, in the age of marriage-related debates, all the anti-traditional rituals came together on one side, the reformer, the condemnation and the colonial rule all agreed that child marriage and its consequences The question of religious question is that which has long been considered as an autonomous region for native male domination. Indeed, the concerns of the men of England also raised support for the reformists, but the Government of India still decided to adopt a reform-able interventionist approach due to the special compulsions of its time. 11 Immediately after passing the law, reformers and counter- It was realized that its effect was hardly more than the educational effect.
       As far as the pace of progress is concerned, till the change of the century, many women of middle-class Indian households were educated in a formal or informal way, but this did not bring any substantial improvement in the conditions of their social existence; The liberation of women was never the purpose of this education which should have been. The colonial government was in favor of women education, because she wanted that the wives of Indian civilian employees be educated so that they did not have to suffer psychological impairments of a fractured family, besides the English-taught mothers were expected to raise loyal subjects. . On the other hand, educated men of India used to dream of a comrade of Victorian ideals, Because the educated gentleman of Bengal was considered as an ideal companion of an enlightened Hindu Bhadralok Man. This new concept of femininity was a beautiful coordination of self-seeking Hindu wife and Victorian helper. Thus education restricted women to the idealistic domestic roles of Suptani and Sumatra.
          In the nineteenth century, if Goth and illiterate women were considered to be obstacles in the progress and modernization of the family or the family, the children, community, and the welfare of the nation, then wrong teaching of neglected household work or gained higher education or grew up in western color. Women were considered a threat to the desired ethical system. Modern reviewers will also fully agree that education is not only for the development of women but also for the entire society. If a society has to move forward, then the women must first be educated. Education does not only provide bookwinning to women, but also builds self-confidence inside them. Women's confidence is the strength of society. Education not only rewards people's beliefs, Ideal and ideology vary, but it has also created a sense of individualism and the inclination of women towards employment-based education has given it economic independence. With the end of economic paradigm, he is confident in himself, he refuses to accept anybody's sovereignty over himself. This is the philosophy that most of the reformers ignore Ramabai. Ramabai's education, female teacher and self-reliance, considered to be a strong instrument for breaking the iron walls of women's succession, was ignored by her end and there was no meaningful effort in this direction. In her historical circumstances, husband's economic and social The role that she gave to herself was superior. Due to the dependence of the wife, she had to become victim of inferiority complex, She seemed to have a copy of disbelief. Even today, the family has remained a religious minor, yet there has been a major change in the relationship between husband and wife. He does not consider his wife inferior in any sense. Therefore, he not only seeks his advice but also rely on him in severe circumstances. Being married at a higher age, she is able to convey her wish and firmly claim her claim because she is not only educated but also crossing level of quality education.
        The aim of teachers of Muslim women was to make them better wives, better mothers and better Muslims. Against the creation of such stereotypes of public images, the voices of protest against Indian women were heard. Tarabai Shinde did not prove to be an ideal rebel, he made any claim for Indian women, more respect and respect in a happy family, and that the philosophy of which the colonial ruler had allegedly promised. 13 But there were other rebellious women. Like Pandita Ramabai, who challenged the new role of an educated but obedient wife in a more direct way. Except these two, most educated women knew and care for their boundaries very well. The reason is that if Victorian Indigenous gender parliaments were limiting the workplace of women, The colonial rulers also wanted to keep women restricted to the domestic world, because they would go safe only for themselves and also for the kings. The traditional Hindu and Muslim legislation which the courts had recognized and the new laws that the state issued, both recognized the rights of the patriarchal family and limited freedom of choice for women. A broad based agreement between the colonial rulers and the nationalist elite men is formed in this area. Both patriarchs recognized the rights of the family and limited the freedom of choice for women. A broad based agreement between the colonial rulers and the nationalist elite men is formed in this area. Both patriarchs recognized the rights of the family and limited the freedom of choice for women. A broad based agreement between the colonial rulers and the nationalist elite men is formed in this area.
       This majesty of homegrown women of Indian femininity also affected the condition of women of peasant families and lower-level women in urban-industrial environments. It is often believed that the independence of the underprivileged women was reduced under the influence of Sanskritization when the lower castes started adopting respectable norms of man-woman relations. The purity of women became an indicator of the condition of any caste, so women's curtains have not always been a practical goal, An exemplary ideal had become essential. For example, the greater number of lower and middle castes began to bring equal rights of women to sanyasin because it became a symbol of high status or social dynamics in Bengal and Maharashtra region. In the cultural field, the ideal of virtuous and repetitive femininity brought the country's forms of women culture of their songs, dramas and drama gradually on the margins, and then finally eliminated which gave them an area of ​​autonomy. Were. Late-to-right lower-level women also had to understand the logic of a changed social world and adopt the above-the-ideal model. The drama and drama gradually put on the margins and then carried out the end, which provided them an area of ​​autonomy. Late-to-right lower-level women also had to understand the logic of a changed social world and adopt the above-the-ideal model. The drama and drama gradually put on the margins and then carried out the end, which provided them an area of ​​autonomy. Late-to-right lower-level women also had to understand the logic of a changed social world and adopt the above-the-ideal model.
         Since the last decade of the nineteenth century, more and more farmers moving at the social level started limiting their women to domestic tasks. When he was glorified in the form of wives and mothers, his domestic responsibilities began to be considered holy and thus he was deprived of economic importance. When modern nationhood was developed in the nineteenth century, it also raised the question of women within these narrow boundaries of homelessness. In place of reformism, when different specimens of the nation took it, the Hindu woman became the idealistic model of that moral system, which was the symbol of the soul of India and began to believe that it was free from pollutants of the West. The nationalist presentation of the public and private sectors made them equal to physical spiritual bifurcation. The public sector, which was especially the area of ​​men, Modern colonial rule was the area of ​​confrontation and negotiation, while the house was the internal area of ​​the Powers, which was beyond colonization and where women were regarded as protector and nutrient of the spiritual element of India's national identity.15 These sexes of modernization This nationalist presentation of distinction in specific models removes the previous dilemmas of reformism, but does not support women. Just done. He actually created new areas of controversy and dialogue for women, Because many of them did not accept the role of inactivity, and in the early twentieth century, they started claiming to be an independent karmic area to be created for creation, without expressing the boundaries set by the historic project of nationalism. Further, women have shown commitment towards the fundamental principles of reformists that physically the scale of equality of women and men is different and women will only promote unnatural elements by claiming equality of men.
           Even with the logic of Ram Mohan Roy, Pandita Ramabai and other reformers, that by providing economic independence or making self-reliant, women can be empowered, it can be said that only the economic environment is the root of the patriarchal society of the society. The frozen crematorium can not be changed. There are many social and cultural aspects of women being oppressed. Therefore, with the economic struggle, the importance of struggle against patriarchal values ​​and ethics can not be denied. As the first step towards empowerment of women, salvation is the key to harassing ideas, which are full of inequalities rested on the basis of society, religion, caste, class and gender. That is why in the second decade of the twenty-first century, whose optimism and whose environment is characterized by transient consciousness erosion and dissolution,






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