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Women In India
The
Conflict of Women in 0th Century India Throughout recorded history,
women the world over have been held to different standards than men.
They have been consistently oppressed in nearly all aspects of life,
from political to personal, public to private. In the 0th century,
great strides have been taken to end this oppression and level the
playing field. In India however, a number of deeply rooted
traditions have made this effort particularly difficult, and as a
result, womens triumphs over oppression in India are all the more
intriguing. To understand the position women found themselves in at
the dawn of the 0th century, one must have a general understanding
of the numerous historical womens conflicts unique to the
Subcontinent. It took the overwhelming success of Gandhis
nonviolent revolution to unite women politically and create the an
atmosphere whereby women, empowered by the times, could take a stand
for their equality. The 170s saw the beginning of a highly
organized modern womens movement in India. Violence against women
was one of the main focuses of the movement. Harassment,
wife-beating, rape, and dowry deaths were all too common, and police
enforcement was ineffective as were most attempts at prosecution.
Commonly called atrocities against women, these acts occurred
frequently. Why then, if these events were happening so often, was
there so much apathy towards them on the part of the courts and the
police? To answer this question one must look back upon a history
marked by religiously and culturally accepted forms of oppression
such as female infanticide, polygamy, purdah and sati. Purdah, still
practiced today in many Moslem societies, is the practice of
covering a women in cloth to protect them from the gaze of
non-family males, in order to maintain their purity. This practice
became common in India in the days of the sultanate. From a
traditional western perspective this is a very repressive
requirement. Gandhi took a particular pleasure in bringing women out
of purdah, and involving them in the political movements of the
times. Sati is another story. Early British rule in India was
careful to stay out of the traditions and private lives of the
natives. They ruled indirectly, typically demanding monetary tribute
from local leaders in exchange for allowing them to rule as they
pleased. This philosophy changed dramatically under the
governor-generalship of Lord William Cavendish Bentinck which began
in 188. He began a much more interventionist policy that included
the an increase in transportation facilities, industrialized cloth
production (which displaced the ancient commercial structure) and he
abolished the ancient tradition of sati (female infanticide was also
outlawed by the British). The last of which caused a great rift in
Indias intellectuals and businessmen. Sati is an ancient Hindu
tradition whereby a widow is burned in the cremation fire of her
departed husband. This practice was abhorred by British missionaries
and businessmen. However, to many of Indias intellectuals it was an
act of bravery and dedication on the part of the widow, to be
admired. This is evidenced by the first petition against the
intervention, which stated, Hindoo widows perform (sati), of their
own accord and pleasure, and for the benefit of their Husbands
souls and for their own, the sacrifice of self-immolation called
Suttee (another spelling of sati)- which is not merely a sacred duty
but a high priviledge(Stein, p. ). For those who did not take
part in this practice, the life of a Hindu widow was a very
restricted one. A census conducted in 1881 showed that one-fifth of
all women were widows, so these restrictions were very important.
The Dharmashashra of Manu (a Hindu text) talks about how a Brahmin
widow should act stating, … but she may never mention the name of
another man after her husband has died.(Stein, p.4) As child brides
were common in the Subcontinent, one often saw young widows unable
by traditional law to remarry and make an attempt at a new life.
Furthermore, they rarely had the education to support themselves.
Education was historically bestowed solely upon the males. In the
1th century only the wealthiest of families sought after any sort
of formal education for their female children, and there was no
movement in the government to change this. A survey of Madras found
over 5000 girls enrolled in Indian language schools, as against
17,000 boys(Stein p.68). This lack of concern for the formal
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