The social status of women in the 19th century: a curse of the widow
14 - 15 year old girls will hardly know the reasons why they are being deprived of their favorite things. The face of these girls was always gloomy and the eyes kept tears. The widows had to wear an ordinary garment which was white, red or brown. He could only have a meal once a day, that too without spices Could never have been involved in family celebrations, festivals and celebrations. He had to hide himself from the people on odd jobs. In the early morning, it was considered as a disgrace to see a widow's mouth first. Not only that, if a widow had cut off the way out of the house, then the person would postpone the journey.
The aim of preventing the widow's head from spoiling her ornaments, or wearing a bright apparel, was to make her less attractive in men's eyes. Do not give up more than once a day, forcing it to remain completely away from eating it during the unfinished days, that was the part of the discipline by which its young nature and desires were subdued. To meet her friends Was forbidden. No man could see or talk to her except her father, uncle, brother, Fufrey brother. His life was hopeless in ignorance of ignorance, being disadvantaged by every happiness and social benefits became unbearable. Parents also used to behave poorly with their daughter due to their superstition. He used to fear that the violation of religious laws could cause disaster at his home.
Social situations for the young widows became so intolerable that she could not even run away from her house. None of the respected families, even the people belonging to the lower caste, were ready to keep them in the form of a maid. There were two ways in front of him as an alternative, or he would commit suicide or accept defamation and shameful life. The population report of 1881 states that "Most prostitutes are related to Muslim religion, it also includes the number of young Hindu widows, who have adopted a profession of prostitution by adopting religion." Even death can also be used as an insult to the widow. Could not save. This tradition was prevalent in the contemporary society that when a Suhagan woman died, she was buried with her clothes, but the widow's body was covered with a sheet and during her cremation, only minor actions were performed.
According to Hindu law law which was prevalent in the British courts of India, according to which the widow remarriage was prohibited in the higher caste and the children born from such marriage were considered unlawful, which did not get any share in heritage. The biggest problem of widows, especially the child widows was that it was taken as a huge curse in the Hindus and their second marriage was impossible. In this community, there was considerable increase in the number of child marriage and widow remarriage. Internally, where child marriage was untouched, except for the death of her husband, she was a widowed wife and knew nothing at all. He did not even know what sin he had committed in the past, which he got a reward. On the other hand, the lower castes, especially in Shudras, which represented 80 percent of the entire population, Neither the practice of child marriage was prevalent and there was no restriction on widow marriage. Therefore, the condition of widows in these castes was not more pathetic.33
According to the census of 1881, the number of widows below 15 years of age in Punjab was 24.8 percent. This number has reached 25.8 percent in Hindus and Sikhs. In 1901 census, the number of widows in the population of ten thousand was 1363, whereas the number of widows was stated to be 623. In the 1901 census, it has been shown that the practice of marrying a lower caste in the upper castes of Punjab was prevalent, in which the number of child widows is increased. Widow remarriage in Bengal was restricted to upper class Hindus, especially in the middle class. The population report of 1891 is recorded that this practice was obsolete in the Brahmans, Kshatriyas, Vaishyas, Banis caste, such as Sadgop, Sudi, Mahishi and Teli. Widow remarriage was prevalent among the lower castes, but among these castes also there were some castes which, due to Sanskritization, By adopting religious rituals, he wanted to increase his social status and looked at the practice. This practice was the most prevalent among the nomads of Bengal, but they attained low status in society. He could do his remarriage only in the Krishna side. Dome, Boon, Baghdes, Hadi, and widow remarriage of low-caste castes were used to lodge .31
The widow remarriage in Haryana was an important feature of Jat society. In Jat multi-farming society, widowhood was called 'karva karao' or 'sheet arte'. A man wishing to marry in Kiva had thrown white clothes on the head of the widowed woman, whose one color was painted. This was an indicator of acceptance as his wife. This practice used to allow newly married couples to live life as a husband and wife in society. According to the KewaVa method, a slight deviation can be found in accordance with the area and society, as in some areas the practice of wearing bangles to the widows was done, some people used to wear gold ornaments and in some areas red women were kept on the head of the widowed woman. Rupees were banded on the knot at one end and later the juger was distributed. 32
After the kirva, the widow would accept those colored garments and ornaments which were banned for her after her husband's death. Widow remarriage was practiced in all Jat community except Rajputs. It is pleasantly surprised to see that the Brahmins of this region also adopted the KarmaVa method. This custom was practiced in the small castes of the Kshatriyas, but this practice was short-lived in Bania and Kayasthas. Most Muslims, except the Syedes, used to remarry with the Karwa law. It was famous among the Jats about the widow marriage that "come be dear lale ferre, it will die and many more" i.e. my daughter come and go, it will die and you will get many groom. Most of the bridegroom in a girl or a girl, on the other hand, means a bride.
Kairwa was a form of conventional practice that came from the Rig Vedaic period. In this, women married their younger brother after her husband's death. Even cousins and older brothers could marry the widow. Law that Hoshiarpur get an example had married his widow Puthu and its validity had moved to the court. In the farming society, the Kewava Method was an effective way to stop the partition of land property. Individual was different marriages are causing many partners of real estate and could be could be diverted to the ground pieces or transferred to another. So, after this marriage, property was kept safe by itself. The widow could adopt Kareva with the consent of her family. In relation to widow marriage, the women freely expressed their desire for marriage and also brought them into practice. But in Jat society, men had complete control over women.
In the nineteenth century Indian society, polygamy was present in the form of a remnant of all the sources of evil and barbarous primitive needs. There was a tradition of having more than one wife in the rich men of both the Hindus and the Muslims community. Some people had three, four and five wives. In 1871, an example from Barar is found that a person was the husband of seven wives. In the census report of 34, 1881, the number of wives per thousand men has been stated as 1047. Though there was a practice of having more than one wife, even then, Hindus used to admit that having two wives is to invite unfortunate and if both wives were accidentally living in the same house then unfortunately also increased.
The practice of polygamy was primarily possible in high level people such as Rajputs, princes, principals etc. Although having more than one wife for them was a matter of pride, but they also accepted this practice as a spoil. In polyglot, especially in the Punjab, Bengal and Malawar regions where they were the majority, polygamy was found at a higher level. Statistics number 1881 AD unveils the fact that in Malawar, there were more than 15 thousand women in married couples under the age of 16, whereas in 16-30 year-old marriages the number had increased to 35 thousand. The practice of polygyny was practiced in some hilly areas, especially among the tribes. According to Buchanan, the people of Malawar were very patriots. Nair women had social rights to keep more than one husband, But she liked to have sex with one husband at one time. The practice of polytheism in Nambudari Brahmins was prevalent. Ansabi and Nair also believed in polygyny practice while being maternal. But Westermark has said in relation to the marriage of the Nairs: "This marriage must be called marriage only when it is considered that they are of characterless and fugitive character, because men never live with women, and The father's rule is always neglected. "The Malawar Marriage Act was passed in 1896, whereby the marriage was established permanently in the Nairs .35 The hill of Nilgiris Both the polyandry and polygamy marriages were prevalent in Toda tribes inhabiting the areas.
In Bengal, patriarchism promoted polygamy. Here aristocratism was prevalent in various forms at different levels. . Most marriages were done in old age and husband could never see or see his wife, then at the interval of three to four years or more, once in a while. In one day 3 to 4 marriages and sometimes 23 marriages were also completed. Sometimes the marriage of all the daughters and unmarried sisters of a person was also given to one person. The condition of married and unmarried daughters and wives of noble people was extremely pathetic and it was also alleged that the result of the marriage of the elites was promoting parocharama, abortion and prostitution etc..
In the nobility, sons were married only in the highest caste of the nobility, in the Shrotri clan, while their second, third marriage was made from other elite girls to keep the tradition. Palsy girl was considered to be the wife of heroes, she received social prestige, and children born from her womb were the real successors of father's contact. The second wife was not a part of that hero family, she used to live on her father's house and her children also lived with her mother. These children did not have any involvement in their father's contact. The hero used to try to marry his daughters and sisters in a higher or equivalent tribe. Due to not having a suitable vessel due to the gender related concept, the hero married his daughters and sisters, some blind, deaf, lazy, crippled, old, ugly, He was sick and even made to a person lying on deathbed. Only the word was that he belonged to his own tribe and related to the wealthy family. It was also sometimes seen that by organizing wedding ceremonies by the heroes girls were married to flowers and trees. The girls born in the Terti (Jataka) elite cadres often remained unmarried. It was because their parents did not find suitable boots for them in their cadre, even if they had got the groom, then they would have doubled, four times the age of the girl. Occasionally parents used to select old and sick person as VAR, Which he refused to marry by giving an inappropriate agreement. In the search of suitable brides, the girls would remain virgin in their house for 26 to 30 years. Some women get married even after being unmarried. Marriage became a profession for the nobility of other cadres. He used to get married at the age of 9 or 10 and the program went on till the end. Like the religious leaders, he used to go from one part of the state to the other with the servants and the conservatives, and collected old money from the wives and sanctioned new marriage proposals. Each marriage was registered in a register, in which the number of marriages, names of wives, There was a clear mention of the year of marriage. The elite did not have feet in the houses of their old wives until they received coins of 10 or 12 rupees. The daughter of the poor family did not make money with her husband till her son-in-law was able to make money with her husband. In this situation, he lived for many years, but he lived a virgin life. Some elite used to meet their wives for the second time at the wedding ceremonies of their children, then they went to their children to visit their father.
The elitism gave birth to many evils in the Hindu society. Not only did this unmarried marriage, but the number of widows increased. The gender identity of women at the social level has also been questioned, a flood of illegal children and social misconduct has been encouraged. It promoted prostitution in society and seriously hurt women's honor. For example, a woman from Krishnanagar can be mentioned, who had adopted the profession of prostitution in Calcutta because of nobility and eventually abandoned the physical facilities of the world and started living the life of a monk in Vrindavan; Could not escape from .36
In the Muslim society in the 19th century, it was popularized that Prophet Abraham had two, four near Prophet Jacob, Nineveh near Prophet David, and Prophet Solomon had seven hundred wives in which four hundred were free and from Bhadkul and three hundred from Ghulam dynasty. Was related. So Islam allows them to have more than one wife. Although Islam offers exemption of polygamy, yet it is compulsion that a person can not have more than four wives at a time. The messenger of Allah says that if you can not do justice with your four wives, then only keep one wife. It has also been said in Islam that a person may not wish to marry, who is lame, unable to fulfill sexual desires or his financial condition is not good .37
Many benefits of polygamy were counted in the then Muslim society. Muslim fundamentalists considered it an effective weapon to stop the production of illegal offspring. Secondly, if the wife is a victim of stereotype and the husband desires to have children, in such a situation she had to give divorce to her first wife and to marry another. But because of polygamy, the first wife can also be legally in the house without any hesitation with her husband. Thirdly, if the wife is constantly running ill and unable to maintain a marriage with her husband, then the husband can marry another without divorcing her first wife and providing a good medical facility to the first wife. The person whose socio-economic condition is better, who physically exceeds the testosterone hormone, They can have more than one wife without any inconvenience. If the wife is undergoing a period of rituals or spends more time in giving birth to a child, such a husband can adopt wrong or immoral methods for sexual desire, raising question marks on its ethics, purity and personality. Can go. Therefore, a polygamous husband can prove to be an effective weapon to prevent incontinence, stress, frustration and unsatisfactory sexual desire. 38 Muslim law was practiced for men in polygamy whereas for women, polygamy marriage was not allowed.
Contemporary European authors have described the prevailing child marriage in the 19th century India. Krefard writes that this practice in India has been going on since ancient times. Navyawana is not allowed to meet her husband soon and she has to wait for some time for her husband. In the 19th century, the age of women's marriage was determined according to the memories and myths. Manu had fixed marriage minimum age of 8 years and maximum age of 12 years for a high caste girl. According to the 1881 census, the maximum part of the Hindu population was married till the age of 20. According to the records, the average age of marriage was between 10 to 14 years of age, 53.26 percent of total married persons. 8. 7% of women were married at the age of 0-9. Most of these girls became mothers at the age of 15 years. In Hindus, there were 53 such marriages with less than 10 years of age, whereas their number in the Muslims was only 35. Out of every thousand women in the age group of 10 to 15, 570 Hindus and 428 Muslim women were married. Child marriage was the most prevalent in the Barar province; Then came the place of Hyderabad, Bengal and Northern Western Province. In the Hindu community of Bihar, child marriage was more prevalent than other parts of Bengal, whereas in Muslim the age of marriage was higher than the Hindus. According to their needs in the jatibund areas of Punjab and Haryana, whose economy was based on agriculture, marriage in these areas was in adulthood. Bengal and the northern western province were in place. In the Hindu community of Bihar, child marriage was more prevalent than other parts of Bengal, whereas in Muslim the age of marriage was higher than the Hindus. According to their needs in the jatibund areas of Punjab and Haryana, whose economy was based on agriculture, marriage in these areas was in adulthood.
In Bengal and Bihar, the parents used to decide the marriage of girls. Marriage rituals were done only in childhood but after the acquisition of sexual intercourse husband and wife came to each other. In India, the age of marriage was not certain in any caste. Scrafton has written about Bengal, that the practice of child marriage was prevalent in Bengal. At the age of 10 and 14, boys and girls used to be married respectively. By the age of 12, the girl would become a mother. At the age of 18, he started losing his physical beauty and was old enough to keep his feet on the 25th house. Showing the gender ratio in the report of the census of 1871, it has been remarked that the important reason behind the number of women on every 100 men is 94. Girls are married at a young age, She becomes quick and soon dies. According to Buchanan, the girls of Patna and Purnia lower caste families were married at the age of five or seven years, but the rich people did not marry their girls early because they had to spend more money in marriage. And the dowry material had to be mobilized; So they used to marry their girls only after collecting money.
In South-western parts of India, boys were married at the age of 6 to 8 years and girls were between 3 to 4 years of age. In South India, girls were married at the age of 5 to 7. The girls of Namboodi caste were given marriage ceremonies even before the signs of roses were revealed. If a girl was young and the signs of being rosy would have been manifested and if she died without having sex with any man, then she would have been married to a person who had sex with the dead body. Was there. For this, the family members used to spend a lot of money.
In Gujarat, Mumbai, Kankan and Deccan, girls were usually married at the age of 9 to 11 years. Girls married for 9 years and 11 years in Cavad Kumbhya caste. The girls were married on this occasion. When the girls had crossed the age of 12, it was believed that she had crossed the age of marriage. Varnas is of the opinion that the hardliners of Hindus preferred to marry their children at an early age. Most of the mothers kept their children's desire to see them as soon as possible. His idea was that early daughter-in-law would come and serve him, would hand him home. As a result, children were tied in marriage bonds as well. According to the correspondent of the Bombay Presidency, in 1891, the number of married children of one year was not less than 710, in which the number of girls was 558.
The practice of child marriage has greatly encouraged violence against women. The incidents of killing boys and girls were very high. In its issue of June 1875, Dhaka Prakash wrote that an adult's husband had killed his childhood victim and killed him, The wife's only fault was that she was not going to agree with him. The second incident similar to this was printed in the Education Gazette of May 1873, which stated that the wife refused to do so when an adult husband tried to have sex with her eleven year old wife. An angry husband grabbed his wife's hair and dragged him from the bed and roused rubbish so much that the life of that woman went away. 40 1890 AD, there is mention of a similar incident in Orissa in which 35-year-old Harimathi She had taken her life after sexual intercourse with her 10 or 11 year old wife Fulmani. In the investigation report of Dr Shawvar published in 1856, it was reported that 14 out of the sleeping incidents were found in which husbands had sex before their wife's monthly religion. Which led to his death. In 1890 AD a team of Indian doctors had reported in their report
In addition to the social evil Bengal called the Child Violence, in the United Provinces, Barar, Bihar and Orissa, there was a considerable proportion of proportion. Even after the passage of Age of Consent Bill in 1891, this custom was equally prevalent in all castes and all communities. Recent research has revealed that most of the important persons of the era were married to young girls of the same age. As Ramkrishna Parhans had six years, MG Ranade took 8 years, DK Karve married 9 years and Mahatma Gandhi married a 9 year old girl. V.L.M. Manadad studied three generations of a higher caste of Saurashtra in 1934- 35. They included 158 persons of grandfather's generation, 1002 of father's generation and 1121 of their generation in the interview. His conclusion was that the grandfather's generation i.e. around 1875 AD, the age of marriage was 11.42 years, at the time of father 1898 around AD 13
In the nineteenth century, in almost all parts of India, there was a tradition of killing girls in almost all Rajput groups. In his own society, he created the non-religious and inhuman custom of the killing of the girl child, and he was also running well. This cruel work was done by the fathers and the mother of the child also killed the girl child on the advice of her husband. The noteworthy fact is that after making sure that how many girls should live, father's birth or the killing of other daughters, after the assassination of the father who protected the caste and caste used to do this tyrannical rituals, Who would complete these killings just as if eliminating any mosquito or other disturbing worm. Opium was used to silence a crying baby. Its small bullet was enough to complete the task of this cruel murder. Skillful pressure on the neck, which was known by keeping nails on the throat, was often used to achieve this purpose. In the Bengal and Bihar provinces, salt was used for child sex infanticide which was kept on the tongue of the newborn. Another method was to throw infant babies ahead of wild animals. Pandita Ramabai has remarked that "there are no such infant thieves who just stole the girls,
According to the 1881 census report, the number of women in India was less than 50 thousand compared to the number of men in India. Due to the reasons for this gender discrimination, lack of medical treatment of women, lack of proper care during pregnancy and lack of good food and the neglect of girl child, the main reason for the child being infant in different parts of the country. In the Memorandum of the Census of 1871-72, Henry Batterfield underscores that in British India there were 9.8 million males and 9.25 million females. There were 94 females for every hundred males, whereas in the case of sex ratio, the number of girls compared to boys was only 87. While he believed that due to the hot climate boys' birth rate was just one percent higher than the birth rate of the girls. In the United Provinces, 96 females for 100 males were in Barar, 93 in Awadh, 83 in Punjab, 78 in Karga and the lowest 49 women in Ajmer. According to the Commissioner of Tenasaram, the main reason for this shortage was the inhuman treatment done with women at the time of childbirth. The main reason for the decline of sex ratio in Ajmer was the notorious famine falling in Rajputana. During this time, men had taken control of all the resources to save lives and women had left them to die of hunger, mostly girls.
According to Azamgarh Magistrate Tomson, the incident of girl child infanticide in Vaish Rudvanshi and Gautami Thakurs was very strong in 1836 AD. One girl could not get a place in ten thousand Rajputs' colony In 1868 an English officer, Hobart, visited all those areas of India before the implementation of the prohibited law, where most of the female infanticide was done. His conclusion was that this horrible act is secretly prevalent and it has expanded to the extent of danger. In the Barah tehsil of Allahabad district this practice was largely occupied by Purar, Kachana and Bhadauriya Rajputas. On December 10, 1839, a Thakur gets an event to kill his newborn. According to the Civil Surgeon, the girl had heraldic milk in her stomach, which led to her death .43
In 1838 AD, India was in a grip of famine. Hindustani people have died due to the outbreak of 10 thousand per day. Rivers were covered with dead bodies. Mothers used to put their children in living water so that they did not have to see the death-mechanisms of their children. Some have betrayed the rotis by distributing their daughters. In the order of census of manvin, there was no small or big girl in Chauhan Rajputs of Mainpuri, because it was because Chauhan used to kill his girls. The situation here was also of the Thakurs of Etawah. In Agra district, Bhadauria, Melkia, Girl child murder was very popular among the Rajputs of Kulia and Kunwar castes. This Rajput caste was considered best, so it was considered insulting to keep its girl alive for her offspring. These people did not have to pay even more dowry and neither did the harsh people bother. The reason for killing their girls here was that this caste could only be proudly married in Rajwad, which required a lot of money.
The punishments of girl child infanticide in Punjab province were a lot of publicity. The people of both Hindu and Muslim religions were involved in it. This practice was most prevalent among the Rajputs of the Kutch dynasty of Hindus. The Kangra king was the head of this lineage and no other dynasty was equal in Rajputs. The Munah dynasty, which stretched from Satluj to Jhelum, used to kill the girls. In Gurudaspur, Sialkot and Gujarat districts, these people were considered to be of very high caste and therefore, in the lower castes of their girls, marriage was considered abusive and Mulaha and Kutch were both kissing their girls. In Malwa's Sikhs, there was the prevalence of girl child infanticide. They were very brave, courageous and influential people. Southern princely states of Ambala, Thaner, Nabha, These were the Jats principals of Patiala and Faridpur. These people considered killing of girls justified. Maharaja Dalip Singh, in his childhood in Lahore, saw his sisters climbing in the sack and climbing the river with their eyes.
The angry, the Bhopal Brahmin and the Muslims, who lived around Dera Gaangi Khao, were also victims of this practice. The Muslims hugged and the mountains used to murder only because of not giving their girls to their houses. One of the reasons for killing girls in the mountains was that there was a tradition of spending too much money on them in marriage. Like Hindus, Bhat or Charna used to charge rupees from boys and girls by showing greed and fear of praise and blasphemy. The custom of robbing money on the face of the time of the arrival of the procession and the arrival of the procession was also very much there. Because of which girls used to spend a lot in marriage. Due to the fierce fear of caste pride and marriage expenses, there was a lot of propaganda of girl childhood in the hill people.
Jadeja of Kathiawar and Rajput Hindu and Jaini people in Kutch were victims of inhuman practice of all infanticide. The authors of the time think that this caste kills at least five thousand children every year in Kathiawad and Kutch. Some people think that 20 thousand children were killed every year. The Yaduj caste used to consider himself as a Krishna Vansh, there was no other upper caste than that. It was unbearable for them to marry their girls with lower caste boys. Simultaneously, the practice of periodic marriage in Gujarat promoted child marriage and unmatched marriages.
Goddess, Goddess of the Gods, is the duty of life in the temples - lifelong service of the deities - of the deities. This tradition is rooted in religion and superstition. There is an unbreakable relationship between temple and devadasi, so in ancient times, women used to live in goddesses of gods and goddesses. Each devadasi had to dance in the temple - singing. In the temples, sleeping with special guests coming from outside had to be done. In lieu of it, he would get grain or money. Devdasis were appointed in the temples on monthly or annual salary. In the 19th century, devadasi traditions were prevalent throughout India, especially in South India as a major social evil. Even Devadasi and Vaishya became synonyms. Abbe J. A. Dubey, who had traveled for nearly 30 years between 1792 and 1823 AD,
Tradition of devadasi tradition was considered abnormal as it encouraged physical relations outside the marriage tradition. In a survey conducted in 1890, 45.9 percent of Devdasis got engaged in sexual business and the rest of the year was dependent on wage and agricultural labor. Devadasi was an inhumane cruel custom that was prevalent in the number of thousands of females, young women and children of Dalit families. Anusar Devdasis of Russian scholar E. S. Urlova, who is known by the sophisticated name of the dancer, was brought to the temple by the people of some untouchable castes and they were regarded as the clan of the temple priest. The descendants of Devadasi were called by the name of God's children. Devadasi tradition was not limited only to Karnataka or Maharashtra, but Orissa was also occupied in states like Andhra Pradesh, Madhya Pradesh, Rajasthan, Madras and Goa. 45
There were several important reasons for the devadasi system to remain in the nineteenth century. Historians believe that in the very ancient times, social structure was based on the feminine or maternal family system. Upon observing the history of the entire society, it is found that the male got the highest status and devadasi misfortune became part of the lower and lower culture. Devadasi, the slave of the Gods, but in practice she is only a slave of men. This was the first attack of the patriarchal society on the Motherland society which disrupted the maternal social structure. 46 Another important reason was to avoid the Goddess Kope. Traditionally, the practice of death in the society or death of a son, or the dedication of a daughter or youngest daughter to the deities is traditionally seen in society. If the devadasi tradition is not kept, then the fierce anger of the Goddess will come,
Political economics of Indian society remained hidden in the background of the 19th century and even after the devdasi tradition remained. Once it was officially dedicated to the Gods, they got some rights. In the temple, officially women living in the form of devadasi had the facility of free accommodation. Along with this, land leases were also available for livelihood. Devadasi's very important role in the feudal social system has been under cultural life. Devdasis had to sing dance in the temples. Although the purpose of this dance tradition was to satisfy the Goddesses, the original purpose of the King - the kingdoms, Becoming prominent to entertain rich and noblemen. In keeping with this thought, in order to entertain these rich people, Raja-Maharajs provided slaves to the slaves for shelter in temples, and a portion of the temple's income remained devoted as devadasis.
Devdasis received the highly respected position in Indian society. After the priests in the temples, the second place was of Devdasis. Nevertheless, the Devdasis were not allowed to enter the sanctuary of the deities. On the contrary, the entry of the masses was up to the sanctum sanctorum, and the issue of profanity was dominated by a sexual approach. Although the daughters of all castes were offered to the Goddess, the discrimination of the backward and the other was occupied by devadasis. Because of this discrimination, the upper class Devdasis, There was no relation with the lower classical devadasis. In the Dalit society, there was a tradition of wearing glow under Devadasi tradition. This practice was a ritual for accepting a widow or prostitute woman as a wife. Under the sculpture of Virgo Devadasi, it was allowed to be given for physical consumption. This permission was given to the Samants by the Dharmadhas of Gov. After this Devadasi became Bhogdasi. In Karnataka, nude jules were collected by Dalit devadasis, which were called 'Sidi Aatu', in which the Goddess was worshiped and worshiped in the primitive state .48
When a woman becomes devadasi, tradition of giving a stain to the relation of the temple related to her body was popular. Its imprint remained on the body of Devadasi till death. Devadasi should have a different identity in society, so if she had the desire to settle her in a marriage, she could not do so. In Andhra Pradesh, the Devadasi tradition was popular with name Yogini. In this, all the girls who were offered to Goddess Yelmma belonged to the Dalit society because her Goddess was also a Dalit. The rights of the consumption of these girls were obtained only by the landowners, the rich and the priests. Any jogan used to call upon his zodiac at any time and build a physical relationship with him. In this way, there was an orgy of sexual exploitation of the devadasis of the devas of religion.
The socially exploited prostitution of ancient times was also widely practiced in Indian society in the 19th century. It is mentioned in the census of 1881 that most prostitutes were related to the Muslim race. It included those Hindu widows, who adopted Muslim religion by describing their religion. Prevalence of child marriage Restriction on widow marriage and patrioticism promoted the prostitution. According to the report printed in Amrit Bazar Patrika in 1869, 90 percent of prostitutes of Calcutta were widowed. In cities like Calcutta and Bombay, there were many European women who adopted the profession of prostitution. Prostitution grew rapidly in the proportion of the increase in the number of British soldiers employed throughout the country in the early years of the 19th century. Red market in the markets located in the vicinity of the camp; A small proprietary system was developed which gave a lot of boost to the market of prostitution. While expanding in the purview of prostitution in English law, Varanganas, Madams and Dharlo were also included, which increased their numbers. Acting in society like gimmicks or dances, which were done either publicly or publicly in the whole country, were seen to be considered obscene and girls dancing were given the name of 'prostitute'.
In the 19th century most of the Muslim prostitutes believed that prostitutes' speeches continued in the jannat also. There is also a market in heaven where men and women's business is traded. Just when a person wishes a beautiful woman, she will come in that market and take care of her choice. This argument was just to put up a spiritual pawn for his profession, but the reality was that there were women in it who had cheated in love or loved ones, Had either turned down or had been starved of poverty or had become a victim of the wrong policies of the community and adopted it with a heavy heart. In Islam, it is permissible for dozens of women to maintain a maiden. Even a person can even bake his niches. At this time a strange practice of 'Mutta' was practiced in the Muslims under which any woman was made to be used for a short time, or for a few hours or a few days, and was used to accompany her. The woman did not even have the right to ask her for a favor when she waited for Ayya. If the woman had been pregnant with mating during the days and hours of mata, there was no responsibility for that man. There was no fixed limit of how much a woman could have wished for a man, or a man could overcome women. Was not even entitled. If the woman had been pregnant with mating during the days and hours of mata, there was no responsibility for that man. There was no fixed limit of how much a woman could have wished for a man, or a man could overcome women. Was not even entitled. If the woman had been pregnant with mating during the days and hours of mata, there was no responsibility for that man. There was no fixed limit of how much a woman could have wished for a man, or a man could overcome women.
The spiritual screen was lying on the prostitutes in the Hindus. In Mathura and Vrindavan, most of the widows went to temples to live a monastic life, where priests and pawns were trapped in the trap of sexual harassment. Thus, there was no other way other than adopting prostitution in front of these women deprived of Islam and the world. The Russian writer Urolova says that in Uttar Pradesh where there was no tradition of devadasi, there were women of Bazji caste whose number was more than thousand in the temples, by their prostitutes they used to nurture them. The family of the temple's slaves was landless. Of these, 75 percent of the families used to be bonded laborers of the nominees. He has also written about how women were held hostage and sold. Prostitution in the temple became an essential part of common life in Andhra Pradesh, Orissa and Tamilnadu .49
At present, the number of jogins of Scheduled Castes in the Nizamabad district of Andhra Pradesh was around 10 thousand. The parents of these unskilled girls used to marry the goddess with the aim of avoiding such calamities like dry and pestilential parents. These women were physically exploited by the upper caste landowners and rich persons who started the practice of this divine marriage for the purpose of fulfilling their purpose. In the first place, they used to add to the habit of intoxicants and later they used to have sexual exploitation and bench in the city. In Andhra Pradesh, Maharashtra and Karnataka, Basavi, Maima, Thayamma, Parvati and Jogin were known by many such names, the condition of these women was worse than the Devdasis because their habitat was not slums and slums. The rich community used to go there and consume them. If he was a girl, then there was no option but to become Jogin before him; Whose condition was worse than the bonded laborer. This approved prostitution was quite popular in the garland and the Madding caste. The root of prostitution in Bengal was in the practice of polygamy. There is no doubt in the manifestation of this truth that in the other states which was done by the evil devadasi system, the practice of illogical polygamy was done in Bengal. The reality is that the people of other provinces converted the temples into brothels and kept the house pollution free, while the elites in Bengal transformed the house into a brothel through polygamy. Whose condition was worse than the bonded laborer. This approved prostitution was quite popular in the garland and the Madding caste. The root of prostitution in Bengal was in the practice of polygamy. There is no doubt in the manifestation of this truth that in the other states which was done by the evil devadasi system, the practice of illogical polygamy was done in Bengal. The reality is that the people of other provinces converted the temples into brothels and kept the house pollution free, while the elites in Bengal transformed the house into a brothel through polygamy. Whose condition was worse than the bonded laborer. This approved prostitution was quite popular in the garland and the Madding caste. The root of prostitution in Bengal was in the practice of polygamy. There is no doubt in the manifestation of this truth that in the other states which was done by the evil devadasi system, the practice of illogical polygamy was done in Bengal. The reality is that the people of other provinces converted the temples into brothels and kept the house pollution free, while the elites in Bengal transformed the house into a brothel through polygamy.
The practice of keeping the mistress was prevalent in the royal houses and landowners in the early 19th century in Orissa. According to S. S. O 'Mela, there was a tradition of keeping the mistress in Karan people. This practice was so prevalent that it adopted the name 'Shajigar Peshwa' as a caste whose number was 46 thousand. Receiving a large number of virgin girls as dowry was a major practice on the occasion of marriage of boys between the kings and the big landlords. This number would have reached a lot more than 50 to 60. From this, it can be estimated that this number was not determined. The equal number of these married girls were given in dowry, the same social status of the groom was considered strong. Almost all the kings and big landlords used to demand unmarried girls as dowry at the time of marriage. These girls used to do all kinds of work and which was beautiful in them, She slept with her mistress's husband In some cases, one or more of these girls were worn on the occasion of marriage, which was called 'Phulwai' and was treated like Patraani, ie, the main wife .50
In the 19th century, the practice of puradprastha was in full swing, especially in upper class Hindus and Muslims. It badly took the health and education of women into its grip. Forcing their whole life to breathe in the open air, they would have become weaker in generation to generation as if they were put in captivity. Their intensely intense knowledge centers become dull due to inactivity, The light of knowledge could not reach them, and they were lying in ignorance and prejudice, the emancipation in the name of customs of the society, chasing the path in the dark. His physical appearance became impaired. His emotions were burdened by the superstitions and beliefs of the society and his mind was deprived of any kind of ideas and knowledge, so that he could not afford to understand the world. In this way, 90 out of 100 cases were like selfish slaves, who could not afford to do anything for their childish ambitions and nothing in their neighbors or country.
In India, all the men in the house used to hoist. Even in the house, the young daughter-in-law or the women had covered their mouth in the veil. Whenever he was in a room and the elderly woman - man or any other person in the room used to come in that room, he used to run towards the other room to show respect. There was a custom in South India that women did not ghilt. To give respect to the elders, they stood up and stood up till they were present. The women of the family often used to eat food after eating their husbands or men in the house, and according to the rules, the wife used to eat the same, which her husband happily left for his wife in his plate.
The curtain was prevalent in Muslim society even during the 19th century and later times. Orrat was allowed to come back to the place without any other than his husband, father, father-in-law, son, stepfather, brother, nephew and brother-in-law. The young man was ordered to hide his face with the other men and he should be curtailed while leaving the house. Muslim women often kept their faces and bodies covered with masks. While chatting, he had to keep the eye down; he could not talk about banana-makers, talking loudly and talking to another woman from husband. By using perfume and sour taste, he could not go to the crowd or the mosque. During the daytime, there was a ban on coming to the mosque; they only kept out of the house in the darkness of the night. They had to stand behind a crowd of Mordo. Islam is prohibited from joining the women in Janja, Hindu women could not even go to cremation ghats in the funeral of their families, and they could do cremation only. Similarly, even the Muslim women could not go further on the tombs. According to Islamic law, Orethan could not move out of the house with non-hemorrhoids, if he was out of the house with ointment, then he could have remained within three days and 34 kilometers only, otherwise he would be with the husband only Could get out of .51
The lack of education among women in the nineteenth century can be understood on the basis of the report of the 1880 -81 census and the educational commission of 1883. 99.5 million women and 995 million women under the British government were unable to write - read. The remaining two million women who knew how to read - could not be called educated. In the Memorandum of 1871 census it has been shown that 0.29 percent of the entire population of India was literate, whose percentage increased to 1881 in 1. It was 33 percent. The census report of 1881 AD has been commented that this is the most notable and factual fact that the level of female education in India is at the very lowest level. In every ten thousand women, 9972 women are illiterate, in which the number of educated women is just 17 and the number of women reading-writeers is stated to be 10. In this census, the level of education of women in various religious groups has been calculated, according to which in the female population of every 10 thousand, the number of educated women in Christians was 876 and the number of women reading and writing was 1708; In the Hindus, the number was 9 and 16 respectively, and 7 and 10 in Muslims respectively. In entire India, only 12 of every 10 thousand girls were such that the school used to go, whereas there were 20 such girls who had only the knowledge of the letter. And 7th and 10th among the Muslims. In entire India, only 12 of every 10 thousand girls were such that the school used to go, whereas there were 20 such girls who had only the knowledge of the letter. And 7th and 10th among the Muslims. In entire India, only 12 of every 10 thousand girls were such that the school used to go, whereas there were 20 such girls who had only the knowledge of the letter. And 7th and 10th among the Muslims. In entire India, only 12 of every 10 thousand girls were such that the school used to go, whereas there were 20 such girls who had only the knowledge of the letter. And 7th and 10th among the Muslims. In entire India, only 12 of every 10 thousand girls were such that the school used to go, whereas there were 20 such girls who had only the knowledge of the letter.
The time for going to school for girls was between 6 to 7 years. In this short age, they can read books of indigenous languages of second grade third grade
The aim of preventing the widow's head from spoiling her ornaments, or wearing a bright apparel, was to make her less attractive in men's eyes. Do not give up more than once a day, forcing it to remain completely away from eating it during the unfinished days, that was the part of the discipline by which its young nature and desires were subdued. To meet her friends Was forbidden. No man could see or talk to her except her father, uncle, brother, Fufrey brother. His life was hopeless in ignorance of ignorance, being disadvantaged by every happiness and social benefits became unbearable. Parents also used to behave poorly with their daughter due to their superstition. He used to fear that the violation of religious laws could cause disaster at his home.
Social situations for the young widows became so intolerable that she could not even run away from her house. None of the respected families, even the people belonging to the lower caste, were ready to keep them in the form of a maid. There were two ways in front of him as an alternative, or he would commit suicide or accept defamation and shameful life. The population report of 1881 states that "Most prostitutes are related to Muslim religion, it also includes the number of young Hindu widows, who have adopted a profession of prostitution by adopting religion." Even death can also be used as an insult to the widow. Could not save. This tradition was prevalent in the contemporary society that when a Suhagan woman died, she was buried with her clothes, but the widow's body was covered with a sheet and during her cremation, only minor actions were performed.
According to Hindu law law which was prevalent in the British courts of India, according to which the widow remarriage was prohibited in the higher caste and the children born from such marriage were considered unlawful, which did not get any share in heritage. The biggest problem of widows, especially the child widows was that it was taken as a huge curse in the Hindus and their second marriage was impossible. In this community, there was considerable increase in the number of child marriage and widow remarriage. Internally, where child marriage was untouched, except for the death of her husband, she was a widowed wife and knew nothing at all. He did not even know what sin he had committed in the past, which he got a reward. On the other hand, the lower castes, especially in Shudras, which represented 80 percent of the entire population, Neither the practice of child marriage was prevalent and there was no restriction on widow marriage. Therefore, the condition of widows in these castes was not more pathetic.33
According to the census of 1881, the number of widows below 15 years of age in Punjab was 24.8 percent. This number has reached 25.8 percent in Hindus and Sikhs. In 1901 census, the number of widows in the population of ten thousand was 1363, whereas the number of widows was stated to be 623. In the 1901 census, it has been shown that the practice of marrying a lower caste in the upper castes of Punjab was prevalent, in which the number of child widows is increased. Widow remarriage in Bengal was restricted to upper class Hindus, especially in the middle class. The population report of 1891 is recorded that this practice was obsolete in the Brahmans, Kshatriyas, Vaishyas, Banis caste, such as Sadgop, Sudi, Mahishi and Teli. Widow remarriage was prevalent among the lower castes, but among these castes also there were some castes which, due to Sanskritization, By adopting religious rituals, he wanted to increase his social status and looked at the practice. This practice was the most prevalent among the nomads of Bengal, but they attained low status in society. He could do his remarriage only in the Krishna side. Dome, Boon, Baghdes, Hadi, and widow remarriage of low-caste castes were used to lodge .31
The widow remarriage in Haryana was an important feature of Jat society. In Jat multi-farming society, widowhood was called 'karva karao' or 'sheet arte'. A man wishing to marry in Kiva had thrown white clothes on the head of the widowed woman, whose one color was painted. This was an indicator of acceptance as his wife. This practice used to allow newly married couples to live life as a husband and wife in society. According to the KewaVa method, a slight deviation can be found in accordance with the area and society, as in some areas the practice of wearing bangles to the widows was done, some people used to wear gold ornaments and in some areas red women were kept on the head of the widowed woman. Rupees were banded on the knot at one end and later the juger was distributed. 32
After the kirva, the widow would accept those colored garments and ornaments which were banned for her after her husband's death. Widow remarriage was practiced in all Jat community except Rajputs. It is pleasantly surprised to see that the Brahmins of this region also adopted the KarmaVa method. This custom was practiced in the small castes of the Kshatriyas, but this practice was short-lived in Bania and Kayasthas. Most Muslims, except the Syedes, used to remarry with the Karwa law. It was famous among the Jats about the widow marriage that "come be dear lale ferre, it will die and many more" i.e. my daughter come and go, it will die and you will get many groom. Most of the bridegroom in a girl or a girl, on the other hand, means a bride.
Kairwa was a form of conventional practice that came from the Rig Vedaic period. In this, women married their younger brother after her husband's death. Even cousins and older brothers could marry the widow. Law that Hoshiarpur get an example had married his widow Puthu and its validity had moved to the court. In the farming society, the Kewava Method was an effective way to stop the partition of land property. Individual was different marriages are causing many partners of real estate and could be could be diverted to the ground pieces or transferred to another. So, after this marriage, property was kept safe by itself. The widow could adopt Kareva with the consent of her family. In relation to widow marriage, the women freely expressed their desire for marriage and also brought them into practice. But in Jat society, men had complete control over women.
In the nineteenth century Indian society, polygamy was present in the form of a remnant of all the sources of evil and barbarous primitive needs. There was a tradition of having more than one wife in the rich men of both the Hindus and the Muslims community. Some people had three, four and five wives. In 1871, an example from Barar is found that a person was the husband of seven wives. In the census report of 34, 1881, the number of wives per thousand men has been stated as 1047. Though there was a practice of having more than one wife, even then, Hindus used to admit that having two wives is to invite unfortunate and if both wives were accidentally living in the same house then unfortunately also increased.
The practice of polygamy was primarily possible in high level people such as Rajputs, princes, principals etc. Although having more than one wife for them was a matter of pride, but they also accepted this practice as a spoil. In polyglot, especially in the Punjab, Bengal and Malawar regions where they were the majority, polygamy was found at a higher level. Statistics number 1881 AD unveils the fact that in Malawar, there were more than 15 thousand women in married couples under the age of 16, whereas in 16-30 year-old marriages the number had increased to 35 thousand. The practice of polygyny was practiced in some hilly areas, especially among the tribes. According to Buchanan, the people of Malawar were very patriots. Nair women had social rights to keep more than one husband, But she liked to have sex with one husband at one time. The practice of polytheism in Nambudari Brahmins was prevalent. Ansabi and Nair also believed in polygyny practice while being maternal. But Westermark has said in relation to the marriage of the Nairs: "This marriage must be called marriage only when it is considered that they are of characterless and fugitive character, because men never live with women, and The father's rule is always neglected. "The Malawar Marriage Act was passed in 1896, whereby the marriage was established permanently in the Nairs .35 The hill of Nilgiris Both the polyandry and polygamy marriages were prevalent in Toda tribes inhabiting the areas.
In Bengal, patriarchism promoted polygamy. Here aristocratism was prevalent in various forms at different levels. . Most marriages were done in old age and husband could never see or see his wife, then at the interval of three to four years or more, once in a while. In one day 3 to 4 marriages and sometimes 23 marriages were also completed. Sometimes the marriage of all the daughters and unmarried sisters of a person was also given to one person. The condition of married and unmarried daughters and wives of noble people was extremely pathetic and it was also alleged that the result of the marriage of the elites was promoting parocharama, abortion and prostitution etc..
In the nobility, sons were married only in the highest caste of the nobility, in the Shrotri clan, while their second, third marriage was made from other elite girls to keep the tradition. Palsy girl was considered to be the wife of heroes, she received social prestige, and children born from her womb were the real successors of father's contact. The second wife was not a part of that hero family, she used to live on her father's house and her children also lived with her mother. These children did not have any involvement in their father's contact. The hero used to try to marry his daughters and sisters in a higher or equivalent tribe. Due to not having a suitable vessel due to the gender related concept, the hero married his daughters and sisters, some blind, deaf, lazy, crippled, old, ugly, He was sick and even made to a person lying on deathbed. Only the word was that he belonged to his own tribe and related to the wealthy family. It was also sometimes seen that by organizing wedding ceremonies by the heroes girls were married to flowers and trees. The girls born in the Terti (Jataka) elite cadres often remained unmarried. It was because their parents did not find suitable boots for them in their cadre, even if they had got the groom, then they would have doubled, four times the age of the girl. Occasionally parents used to select old and sick person as VAR, Which he refused to marry by giving an inappropriate agreement. In the search of suitable brides, the girls would remain virgin in their house for 26 to 30 years. Some women get married even after being unmarried. Marriage became a profession for the nobility of other cadres. He used to get married at the age of 9 or 10 and the program went on till the end. Like the religious leaders, he used to go from one part of the state to the other with the servants and the conservatives, and collected old money from the wives and sanctioned new marriage proposals. Each marriage was registered in a register, in which the number of marriages, names of wives, There was a clear mention of the year of marriage. The elite did not have feet in the houses of their old wives until they received coins of 10 or 12 rupees. The daughter of the poor family did not make money with her husband till her son-in-law was able to make money with her husband. In this situation, he lived for many years, but he lived a virgin life. Some elite used to meet their wives for the second time at the wedding ceremonies of their children, then they went to their children to visit their father.
The elitism gave birth to many evils in the Hindu society. Not only did this unmarried marriage, but the number of widows increased. The gender identity of women at the social level has also been questioned, a flood of illegal children and social misconduct has been encouraged. It promoted prostitution in society and seriously hurt women's honor. For example, a woman from Krishnanagar can be mentioned, who had adopted the profession of prostitution in Calcutta because of nobility and eventually abandoned the physical facilities of the world and started living the life of a monk in Vrindavan; Could not escape from .36
In the Muslim society in the 19th century, it was popularized that Prophet Abraham had two, four near Prophet Jacob, Nineveh near Prophet David, and Prophet Solomon had seven hundred wives in which four hundred were free and from Bhadkul and three hundred from Ghulam dynasty. Was related. So Islam allows them to have more than one wife. Although Islam offers exemption of polygamy, yet it is compulsion that a person can not have more than four wives at a time. The messenger of Allah says that if you can not do justice with your four wives, then only keep one wife. It has also been said in Islam that a person may not wish to marry, who is lame, unable to fulfill sexual desires or his financial condition is not good .37
Many benefits of polygamy were counted in the then Muslim society. Muslim fundamentalists considered it an effective weapon to stop the production of illegal offspring. Secondly, if the wife is a victim of stereotype and the husband desires to have children, in such a situation she had to give divorce to her first wife and to marry another. But because of polygamy, the first wife can also be legally in the house without any hesitation with her husband. Thirdly, if the wife is constantly running ill and unable to maintain a marriage with her husband, then the husband can marry another without divorcing her first wife and providing a good medical facility to the first wife. The person whose socio-economic condition is better, who physically exceeds the testosterone hormone, They can have more than one wife without any inconvenience. If the wife is undergoing a period of rituals or spends more time in giving birth to a child, such a husband can adopt wrong or immoral methods for sexual desire, raising question marks on its ethics, purity and personality. Can go. Therefore, a polygamous husband can prove to be an effective weapon to prevent incontinence, stress, frustration and unsatisfactory sexual desire. 38 Muslim law was practiced for men in polygamy whereas for women, polygamy marriage was not allowed.
Contemporary European authors have described the prevailing child marriage in the 19th century India. Krefard writes that this practice in India has been going on since ancient times. Navyawana is not allowed to meet her husband soon and she has to wait for some time for her husband. In the 19th century, the age of women's marriage was determined according to the memories and myths. Manu had fixed marriage minimum age of 8 years and maximum age of 12 years for a high caste girl. According to the 1881 census, the maximum part of the Hindu population was married till the age of 20. According to the records, the average age of marriage was between 10 to 14 years of age, 53.26 percent of total married persons. 8. 7% of women were married at the age of 0-9. Most of these girls became mothers at the age of 15 years. In Hindus, there were 53 such marriages with less than 10 years of age, whereas their number in the Muslims was only 35. Out of every thousand women in the age group of 10 to 15, 570 Hindus and 428 Muslim women were married. Child marriage was the most prevalent in the Barar province; Then came the place of Hyderabad, Bengal and Northern Western Province. In the Hindu community of Bihar, child marriage was more prevalent than other parts of Bengal, whereas in Muslim the age of marriage was higher than the Hindus. According to their needs in the jatibund areas of Punjab and Haryana, whose economy was based on agriculture, marriage in these areas was in adulthood. Bengal and the northern western province were in place. In the Hindu community of Bihar, child marriage was more prevalent than other parts of Bengal, whereas in Muslim the age of marriage was higher than the Hindus. According to their needs in the jatibund areas of Punjab and Haryana, whose economy was based on agriculture, marriage in these areas was in adulthood.
In Bengal and Bihar, the parents used to decide the marriage of girls. Marriage rituals were done only in childhood but after the acquisition of sexual intercourse husband and wife came to each other. In India, the age of marriage was not certain in any caste. Scrafton has written about Bengal, that the practice of child marriage was prevalent in Bengal. At the age of 10 and 14, boys and girls used to be married respectively. By the age of 12, the girl would become a mother. At the age of 18, he started losing his physical beauty and was old enough to keep his feet on the 25th house. Showing the gender ratio in the report of the census of 1871, it has been remarked that the important reason behind the number of women on every 100 men is 94. Girls are married at a young age, She becomes quick and soon dies. According to Buchanan, the girls of Patna and Purnia lower caste families were married at the age of five or seven years, but the rich people did not marry their girls early because they had to spend more money in marriage. And the dowry material had to be mobilized; So they used to marry their girls only after collecting money.
In South-western parts of India, boys were married at the age of 6 to 8 years and girls were between 3 to 4 years of age. In South India, girls were married at the age of 5 to 7. The girls of Namboodi caste were given marriage ceremonies even before the signs of roses were revealed. If a girl was young and the signs of being rosy would have been manifested and if she died without having sex with any man, then she would have been married to a person who had sex with the dead body. Was there. For this, the family members used to spend a lot of money.
In Gujarat, Mumbai, Kankan and Deccan, girls were usually married at the age of 9 to 11 years. Girls married for 9 years and 11 years in Cavad Kumbhya caste. The girls were married on this occasion. When the girls had crossed the age of 12, it was believed that she had crossed the age of marriage. Varnas is of the opinion that the hardliners of Hindus preferred to marry their children at an early age. Most of the mothers kept their children's desire to see them as soon as possible. His idea was that early daughter-in-law would come and serve him, would hand him home. As a result, children were tied in marriage bonds as well. According to the correspondent of the Bombay Presidency, in 1891, the number of married children of one year was not less than 710, in which the number of girls was 558.
The practice of child marriage has greatly encouraged violence against women. The incidents of killing boys and girls were very high. In its issue of June 1875, Dhaka Prakash wrote that an adult's husband had killed his childhood victim and killed him, The wife's only fault was that she was not going to agree with him. The second incident similar to this was printed in the Education Gazette of May 1873, which stated that the wife refused to do so when an adult husband tried to have sex with her eleven year old wife. An angry husband grabbed his wife's hair and dragged him from the bed and roused rubbish so much that the life of that woman went away. 40 1890 AD, there is mention of a similar incident in Orissa in which 35-year-old Harimathi She had taken her life after sexual intercourse with her 10 or 11 year old wife Fulmani. In the investigation report of Dr Shawvar published in 1856, it was reported that 14 out of the sleeping incidents were found in which husbands had sex before their wife's monthly religion. Which led to his death. In 1890 AD a team of Indian doctors had reported in their report
In addition to the social evil Bengal called the Child Violence, in the United Provinces, Barar, Bihar and Orissa, there was a considerable proportion of proportion. Even after the passage of Age of Consent Bill in 1891, this custom was equally prevalent in all castes and all communities. Recent research has revealed that most of the important persons of the era were married to young girls of the same age. As Ramkrishna Parhans had six years, MG Ranade took 8 years, DK Karve married 9 years and Mahatma Gandhi married a 9 year old girl. V.L.M. Manadad studied three generations of a higher caste of Saurashtra in 1934- 35. They included 158 persons of grandfather's generation, 1002 of father's generation and 1121 of their generation in the interview. His conclusion was that the grandfather's generation i.e. around 1875 AD, the age of marriage was 11.42 years, at the time of father 1898 around AD 13
In the nineteenth century, in almost all parts of India, there was a tradition of killing girls in almost all Rajput groups. In his own society, he created the non-religious and inhuman custom of the killing of the girl child, and he was also running well. This cruel work was done by the fathers and the mother of the child also killed the girl child on the advice of her husband. The noteworthy fact is that after making sure that how many girls should live, father's birth or the killing of other daughters, after the assassination of the father who protected the caste and caste used to do this tyrannical rituals, Who would complete these killings just as if eliminating any mosquito or other disturbing worm. Opium was used to silence a crying baby. Its small bullet was enough to complete the task of this cruel murder. Skillful pressure on the neck, which was known by keeping nails on the throat, was often used to achieve this purpose. In the Bengal and Bihar provinces, salt was used for child sex infanticide which was kept on the tongue of the newborn. Another method was to throw infant babies ahead of wild animals. Pandita Ramabai has remarked that "there are no such infant thieves who just stole the girls,
According to the 1881 census report, the number of women in India was less than 50 thousand compared to the number of men in India. Due to the reasons for this gender discrimination, lack of medical treatment of women, lack of proper care during pregnancy and lack of good food and the neglect of girl child, the main reason for the child being infant in different parts of the country. In the Memorandum of the Census of 1871-72, Henry Batterfield underscores that in British India there were 9.8 million males and 9.25 million females. There were 94 females for every hundred males, whereas in the case of sex ratio, the number of girls compared to boys was only 87. While he believed that due to the hot climate boys' birth rate was just one percent higher than the birth rate of the girls. In the United Provinces, 96 females for 100 males were in Barar, 93 in Awadh, 83 in Punjab, 78 in Karga and the lowest 49 women in Ajmer. According to the Commissioner of Tenasaram, the main reason for this shortage was the inhuman treatment done with women at the time of childbirth. The main reason for the decline of sex ratio in Ajmer was the notorious famine falling in Rajputana. During this time, men had taken control of all the resources to save lives and women had left them to die of hunger, mostly girls.
According to Azamgarh Magistrate Tomson, the incident of girl child infanticide in Vaish Rudvanshi and Gautami Thakurs was very strong in 1836 AD. One girl could not get a place in ten thousand Rajputs' colony In 1868 an English officer, Hobart, visited all those areas of India before the implementation of the prohibited law, where most of the female infanticide was done. His conclusion was that this horrible act is secretly prevalent and it has expanded to the extent of danger. In the Barah tehsil of Allahabad district this practice was largely occupied by Purar, Kachana and Bhadauriya Rajputas. On December 10, 1839, a Thakur gets an event to kill his newborn. According to the Civil Surgeon, the girl had heraldic milk in her stomach, which led to her death .43
In 1838 AD, India was in a grip of famine. Hindustani people have died due to the outbreak of 10 thousand per day. Rivers were covered with dead bodies. Mothers used to put their children in living water so that they did not have to see the death-mechanisms of their children. Some have betrayed the rotis by distributing their daughters. In the order of census of manvin, there was no small or big girl in Chauhan Rajputs of Mainpuri, because it was because Chauhan used to kill his girls. The situation here was also of the Thakurs of Etawah. In Agra district, Bhadauria, Melkia, Girl child murder was very popular among the Rajputs of Kulia and Kunwar castes. This Rajput caste was considered best, so it was considered insulting to keep its girl alive for her offspring. These people did not have to pay even more dowry and neither did the harsh people bother. The reason for killing their girls here was that this caste could only be proudly married in Rajwad, which required a lot of money.
The punishments of girl child infanticide in Punjab province were a lot of publicity. The people of both Hindu and Muslim religions were involved in it. This practice was most prevalent among the Rajputs of the Kutch dynasty of Hindus. The Kangra king was the head of this lineage and no other dynasty was equal in Rajputs. The Munah dynasty, which stretched from Satluj to Jhelum, used to kill the girls. In Gurudaspur, Sialkot and Gujarat districts, these people were considered to be of very high caste and therefore, in the lower castes of their girls, marriage was considered abusive and Mulaha and Kutch were both kissing their girls. In Malwa's Sikhs, there was the prevalence of girl child infanticide. They were very brave, courageous and influential people. Southern princely states of Ambala, Thaner, Nabha, These were the Jats principals of Patiala and Faridpur. These people considered killing of girls justified. Maharaja Dalip Singh, in his childhood in Lahore, saw his sisters climbing in the sack and climbing the river with their eyes.
The angry, the Bhopal Brahmin and the Muslims, who lived around Dera Gaangi Khao, were also victims of this practice. The Muslims hugged and the mountains used to murder only because of not giving their girls to their houses. One of the reasons for killing girls in the mountains was that there was a tradition of spending too much money on them in marriage. Like Hindus, Bhat or Charna used to charge rupees from boys and girls by showing greed and fear of praise and blasphemy. The custom of robbing money on the face of the time of the arrival of the procession and the arrival of the procession was also very much there. Because of which girls used to spend a lot in marriage. Due to the fierce fear of caste pride and marriage expenses, there was a lot of propaganda of girl childhood in the hill people.
Jadeja of Kathiawar and Rajput Hindu and Jaini people in Kutch were victims of inhuman practice of all infanticide. The authors of the time think that this caste kills at least five thousand children every year in Kathiawad and Kutch. Some people think that 20 thousand children were killed every year. The Yaduj caste used to consider himself as a Krishna Vansh, there was no other upper caste than that. It was unbearable for them to marry their girls with lower caste boys. Simultaneously, the practice of periodic marriage in Gujarat promoted child marriage and unmatched marriages.
Goddess, Goddess of the Gods, is the duty of life in the temples - lifelong service of the deities - of the deities. This tradition is rooted in religion and superstition. There is an unbreakable relationship between temple and devadasi, so in ancient times, women used to live in goddesses of gods and goddesses. Each devadasi had to dance in the temple - singing. In the temples, sleeping with special guests coming from outside had to be done. In lieu of it, he would get grain or money. Devdasis were appointed in the temples on monthly or annual salary. In the 19th century, devadasi traditions were prevalent throughout India, especially in South India as a major social evil. Even Devadasi and Vaishya became synonyms. Abbe J. A. Dubey, who had traveled for nearly 30 years between 1792 and 1823 AD,
Tradition of devadasi tradition was considered abnormal as it encouraged physical relations outside the marriage tradition. In a survey conducted in 1890, 45.9 percent of Devdasis got engaged in sexual business and the rest of the year was dependent on wage and agricultural labor. Devadasi was an inhumane cruel custom that was prevalent in the number of thousands of females, young women and children of Dalit families. Anusar Devdasis of Russian scholar E. S. Urlova, who is known by the sophisticated name of the dancer, was brought to the temple by the people of some untouchable castes and they were regarded as the clan of the temple priest. The descendants of Devadasi were called by the name of God's children. Devadasi tradition was not limited only to Karnataka or Maharashtra, but Orissa was also occupied in states like Andhra Pradesh, Madhya Pradesh, Rajasthan, Madras and Goa. 45
There were several important reasons for the devadasi system to remain in the nineteenth century. Historians believe that in the very ancient times, social structure was based on the feminine or maternal family system. Upon observing the history of the entire society, it is found that the male got the highest status and devadasi misfortune became part of the lower and lower culture. Devadasi, the slave of the Gods, but in practice she is only a slave of men. This was the first attack of the patriarchal society on the Motherland society which disrupted the maternal social structure. 46 Another important reason was to avoid the Goddess Kope. Traditionally, the practice of death in the society or death of a son, or the dedication of a daughter or youngest daughter to the deities is traditionally seen in society. If the devadasi tradition is not kept, then the fierce anger of the Goddess will come,
Political economics of Indian society remained hidden in the background of the 19th century and even after the devdasi tradition remained. Once it was officially dedicated to the Gods, they got some rights. In the temple, officially women living in the form of devadasi had the facility of free accommodation. Along with this, land leases were also available for livelihood. Devadasi's very important role in the feudal social system has been under cultural life. Devdasis had to sing dance in the temples. Although the purpose of this dance tradition was to satisfy the Goddesses, the original purpose of the King - the kingdoms, Becoming prominent to entertain rich and noblemen. In keeping with this thought, in order to entertain these rich people, Raja-Maharajs provided slaves to the slaves for shelter in temples, and a portion of the temple's income remained devoted as devadasis.
Devdasis received the highly respected position in Indian society. After the priests in the temples, the second place was of Devdasis. Nevertheless, the Devdasis were not allowed to enter the sanctuary of the deities. On the contrary, the entry of the masses was up to the sanctum sanctorum, and the issue of profanity was dominated by a sexual approach. Although the daughters of all castes were offered to the Goddess, the discrimination of the backward and the other was occupied by devadasis. Because of this discrimination, the upper class Devdasis, There was no relation with the lower classical devadasis. In the Dalit society, there was a tradition of wearing glow under Devadasi tradition. This practice was a ritual for accepting a widow or prostitute woman as a wife. Under the sculpture of Virgo Devadasi, it was allowed to be given for physical consumption. This permission was given to the Samants by the Dharmadhas of Gov. After this Devadasi became Bhogdasi. In Karnataka, nude jules were collected by Dalit devadasis, which were called 'Sidi Aatu', in which the Goddess was worshiped and worshiped in the primitive state .48
When a woman becomes devadasi, tradition of giving a stain to the relation of the temple related to her body was popular. Its imprint remained on the body of Devadasi till death. Devadasi should have a different identity in society, so if she had the desire to settle her in a marriage, she could not do so. In Andhra Pradesh, the Devadasi tradition was popular with name Yogini. In this, all the girls who were offered to Goddess Yelmma belonged to the Dalit society because her Goddess was also a Dalit. The rights of the consumption of these girls were obtained only by the landowners, the rich and the priests. Any jogan used to call upon his zodiac at any time and build a physical relationship with him. In this way, there was an orgy of sexual exploitation of the devadasis of the devas of religion.
The socially exploited prostitution of ancient times was also widely practiced in Indian society in the 19th century. It is mentioned in the census of 1881 that most prostitutes were related to the Muslim race. It included those Hindu widows, who adopted Muslim religion by describing their religion. Prevalence of child marriage Restriction on widow marriage and patrioticism promoted the prostitution. According to the report printed in Amrit Bazar Patrika in 1869, 90 percent of prostitutes of Calcutta were widowed. In cities like Calcutta and Bombay, there were many European women who adopted the profession of prostitution. Prostitution grew rapidly in the proportion of the increase in the number of British soldiers employed throughout the country in the early years of the 19th century. Red market in the markets located in the vicinity of the camp; A small proprietary system was developed which gave a lot of boost to the market of prostitution. While expanding in the purview of prostitution in English law, Varanganas, Madams and Dharlo were also included, which increased their numbers. Acting in society like gimmicks or dances, which were done either publicly or publicly in the whole country, were seen to be considered obscene and girls dancing were given the name of 'prostitute'.
In the 19th century most of the Muslim prostitutes believed that prostitutes' speeches continued in the jannat also. There is also a market in heaven where men and women's business is traded. Just when a person wishes a beautiful woman, she will come in that market and take care of her choice. This argument was just to put up a spiritual pawn for his profession, but the reality was that there were women in it who had cheated in love or loved ones, Had either turned down or had been starved of poverty or had become a victim of the wrong policies of the community and adopted it with a heavy heart. In Islam, it is permissible for dozens of women to maintain a maiden. Even a person can even bake his niches. At this time a strange practice of 'Mutta' was practiced in the Muslims under which any woman was made to be used for a short time, or for a few hours or a few days, and was used to accompany her. The woman did not even have the right to ask her for a favor when she waited for Ayya. If the woman had been pregnant with mating during the days and hours of mata, there was no responsibility for that man. There was no fixed limit of how much a woman could have wished for a man, or a man could overcome women. Was not even entitled. If the woman had been pregnant with mating during the days and hours of mata, there was no responsibility for that man. There was no fixed limit of how much a woman could have wished for a man, or a man could overcome women. Was not even entitled. If the woman had been pregnant with mating during the days and hours of mata, there was no responsibility for that man. There was no fixed limit of how much a woman could have wished for a man, or a man could overcome women.
The spiritual screen was lying on the prostitutes in the Hindus. In Mathura and Vrindavan, most of the widows went to temples to live a monastic life, where priests and pawns were trapped in the trap of sexual harassment. Thus, there was no other way other than adopting prostitution in front of these women deprived of Islam and the world. The Russian writer Urolova says that in Uttar Pradesh where there was no tradition of devadasi, there were women of Bazji caste whose number was more than thousand in the temples, by their prostitutes they used to nurture them. The family of the temple's slaves was landless. Of these, 75 percent of the families used to be bonded laborers of the nominees. He has also written about how women were held hostage and sold. Prostitution in the temple became an essential part of common life in Andhra Pradesh, Orissa and Tamilnadu .49
At present, the number of jogins of Scheduled Castes in the Nizamabad district of Andhra Pradesh was around 10 thousand. The parents of these unskilled girls used to marry the goddess with the aim of avoiding such calamities like dry and pestilential parents. These women were physically exploited by the upper caste landowners and rich persons who started the practice of this divine marriage for the purpose of fulfilling their purpose. In the first place, they used to add to the habit of intoxicants and later they used to have sexual exploitation and bench in the city. In Andhra Pradesh, Maharashtra and Karnataka, Basavi, Maima, Thayamma, Parvati and Jogin were known by many such names, the condition of these women was worse than the Devdasis because their habitat was not slums and slums. The rich community used to go there and consume them. If he was a girl, then there was no option but to become Jogin before him; Whose condition was worse than the bonded laborer. This approved prostitution was quite popular in the garland and the Madding caste. The root of prostitution in Bengal was in the practice of polygamy. There is no doubt in the manifestation of this truth that in the other states which was done by the evil devadasi system, the practice of illogical polygamy was done in Bengal. The reality is that the people of other provinces converted the temples into brothels and kept the house pollution free, while the elites in Bengal transformed the house into a brothel through polygamy. Whose condition was worse than the bonded laborer. This approved prostitution was quite popular in the garland and the Madding caste. The root of prostitution in Bengal was in the practice of polygamy. There is no doubt in the manifestation of this truth that in the other states which was done by the evil devadasi system, the practice of illogical polygamy was done in Bengal. The reality is that the people of other provinces converted the temples into brothels and kept the house pollution free, while the elites in Bengal transformed the house into a brothel through polygamy. Whose condition was worse than the bonded laborer. This approved prostitution was quite popular in the garland and the Madding caste. The root of prostitution in Bengal was in the practice of polygamy. There is no doubt in the manifestation of this truth that in the other states which was done by the evil devadasi system, the practice of illogical polygamy was done in Bengal. The reality is that the people of other provinces converted the temples into brothels and kept the house pollution free, while the elites in Bengal transformed the house into a brothel through polygamy.
The practice of keeping the mistress was prevalent in the royal houses and landowners in the early 19th century in Orissa. According to S. S. O 'Mela, there was a tradition of keeping the mistress in Karan people. This practice was so prevalent that it adopted the name 'Shajigar Peshwa' as a caste whose number was 46 thousand. Receiving a large number of virgin girls as dowry was a major practice on the occasion of marriage of boys between the kings and the big landlords. This number would have reached a lot more than 50 to 60. From this, it can be estimated that this number was not determined. The equal number of these married girls were given in dowry, the same social status of the groom was considered strong. Almost all the kings and big landlords used to demand unmarried girls as dowry at the time of marriage. These girls used to do all kinds of work and which was beautiful in them, She slept with her mistress's husband In some cases, one or more of these girls were worn on the occasion of marriage, which was called 'Phulwai' and was treated like Patraani, ie, the main wife .50
In the 19th century, the practice of puradprastha was in full swing, especially in upper class Hindus and Muslims. It badly took the health and education of women into its grip. Forcing their whole life to breathe in the open air, they would have become weaker in generation to generation as if they were put in captivity. Their intensely intense knowledge centers become dull due to inactivity, The light of knowledge could not reach them, and they were lying in ignorance and prejudice, the emancipation in the name of customs of the society, chasing the path in the dark. His physical appearance became impaired. His emotions were burdened by the superstitions and beliefs of the society and his mind was deprived of any kind of ideas and knowledge, so that he could not afford to understand the world. In this way, 90 out of 100 cases were like selfish slaves, who could not afford to do anything for their childish ambitions and nothing in their neighbors or country.
In India, all the men in the house used to hoist. Even in the house, the young daughter-in-law or the women had covered their mouth in the veil. Whenever he was in a room and the elderly woman - man or any other person in the room used to come in that room, he used to run towards the other room to show respect. There was a custom in South India that women did not ghilt. To give respect to the elders, they stood up and stood up till they were present. The women of the family often used to eat food after eating their husbands or men in the house, and according to the rules, the wife used to eat the same, which her husband happily left for his wife in his plate.
The curtain was prevalent in Muslim society even during the 19th century and later times. Orrat was allowed to come back to the place without any other than his husband, father, father-in-law, son, stepfather, brother, nephew and brother-in-law. The young man was ordered to hide his face with the other men and he should be curtailed while leaving the house. Muslim women often kept their faces and bodies covered with masks. While chatting, he had to keep the eye down; he could not talk about banana-makers, talking loudly and talking to another woman from husband. By using perfume and sour taste, he could not go to the crowd or the mosque. During the daytime, there was a ban on coming to the mosque; they only kept out of the house in the darkness of the night. They had to stand behind a crowd of Mordo. Islam is prohibited from joining the women in Janja, Hindu women could not even go to cremation ghats in the funeral of their families, and they could do cremation only. Similarly, even the Muslim women could not go further on the tombs. According to Islamic law, Orethan could not move out of the house with non-hemorrhoids, if he was out of the house with ointment, then he could have remained within three days and 34 kilometers only, otherwise he would be with the husband only Could get out of .51
The lack of education among women in the nineteenth century can be understood on the basis of the report of the 1880 -81 census and the educational commission of 1883. 99.5 million women and 995 million women under the British government were unable to write - read. The remaining two million women who knew how to read - could not be called educated. In the Memorandum of 1871 census it has been shown that 0.29 percent of the entire population of India was literate, whose percentage increased to 1881 in 1. It was 33 percent. The census report of 1881 AD has been commented that this is the most notable and factual fact that the level of female education in India is at the very lowest level. In every ten thousand women, 9972 women are illiterate, in which the number of educated women is just 17 and the number of women reading-writeers is stated to be 10. In this census, the level of education of women in various religious groups has been calculated, according to which in the female population of every 10 thousand, the number of educated women in Christians was 876 and the number of women reading and writing was 1708; In the Hindus, the number was 9 and 16 respectively, and 7 and 10 in Muslims respectively. In entire India, only 12 of every 10 thousand girls were such that the school used to go, whereas there were 20 such girls who had only the knowledge of the letter. And 7th and 10th among the Muslims. In entire India, only 12 of every 10 thousand girls were such that the school used to go, whereas there were 20 such girls who had only the knowledge of the letter. And 7th and 10th among the Muslims. In entire India, only 12 of every 10 thousand girls were such that the school used to go, whereas there were 20 such girls who had only the knowledge of the letter. And 7th and 10th among the Muslims. In entire India, only 12 of every 10 thousand girls were such that the school used to go, whereas there were 20 such girls who had only the knowledge of the letter. And 7th and 10th among the Muslims. In entire India, only 12 of every 10 thousand girls were such that the school used to go, whereas there were 20 such girls who had only the knowledge of the letter.
The time for going to school for girls was between 6 to 7 years. In this short age, they can read books of indigenous languages of second grade third grade
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