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Thjruvananihapuram
21
element.”2 The writers of the literary classics ©nofmettsfy-prejudiced
against women. Despite their genius, they treated women sordidly in their
works by depicting women as pretty, ornamental, idle, mindless and
vicious creatures.3 And, ever since the Bible fixed the blame on Eve,
women are held responsible for having led men on to their downfall.4 5
She who fasts and perform rituals while the husband lives, cuts off
the life of the husbands. She goes to hell. A women who is after sacred
22
waters should wash the feet or the whole today of the husband and drink
the water; and she attains the highest place.8
During Sangam Age i.e. commencing from 3rd century B.C. the
literature depicted the women as the main character as in Chivaka
Chinthamani, Kundalakesi, Manimekalai, Valiyapcithi, etc. Further those
literature also revealed that all the high avenues of learning were open to
women. The traditions of highly educated women in early times are
conserved in classical literature.12
Barring the Vedic age the women were placed in a low status
through all ages. In most cases they were even prescribed which food to
eat, when and with whom, and which rituals and festivals to celebrate.
* Atfri 136-137
q Maya Majundar (Ed). Encyclopedia of Gender Equality, p,36.
w Mullaipamt, 15.
11 i bid.
12 Tholkappiam, 27.
23
Women under menstruation are treated as untouchables. They are
considered as a property of man, to be disposed of as the master pleases.13
24
ignorance and illiteracy of them had given birth to innumerable social
evils like sati (bright burning), child marriage, prohibition of widow
remarriage, dowry, devadasi system etc. As a result of child marriage,
and enforced widowhood of women education didn’t receive
encouragement either from the government or the public. The
conservative attitude of parents greatly hindered the progress of girl’s
education15. Strong opposition and apathy existed among people towards
it.16 It was a deep rooted belief for several years that women shouldn’t be
educated. Tamil proverb says “What is the necessity of education to
women who are confined to kitchen”, as Tamil proverb says “^guy.gjib
Gu655r&(6i5®<3j ui$uQu£5fB<9j”- They felt that it would bring misfortune to
families whose girls were educated. Also a feeling was prevalent that
female education was meant only for devadasi who had to learn the fine
arts in order to dance in temples and on public occasions. Women’s
education was also not very clearly defined during this period. The mutts
of Tamil Nadu, centre of Higher Education, permitted only men. Hence
the women were deprived of higher learning.17
//)/(/..p.85.
v> Sargurudoss. History of Education in the Madras Presidency, p. 140.
1' Manuscript Records of Dhannapuram Adheenarn. Dharmapuram. Mutts Record Office
(File No. 45).
1S Hardgrave (Jr.), Nadars of Tamil Nadu, Macmillan Publishers. New Delhi. 1969, p.70.
25
Movement for Emancipation of women in society
26
section of orthodox Hindus, the overall response was given.|l) The Hindu
Literary Society, Triplicane Literary Society, Progressive Citizen Society
of Madras, etc., welcomed it. The HLS’s journal the Crescent in its
publication on 15rl1 May 1833. praised the Government for passing this
Act, as it was a blessing to the Indian Women folk and hoped that it
would relieve hundreds of young women from the painful social evils.
The Triplicane Literary Society welcomed this as “a saviour to the
women folk of India since it would remove the social stigma perpetuated
on women from the ancient period”.20
14 Letter of the Collector of Tanjore to the Secretary, St. George Fort. Madras, No. 1416. Vol. V-1800-
1830, p. 1510.
Records of TLS.. 1830-1850. Office of the HLS Archives. Madras. File No. 154.
_l Despatch of the Governor of the Madras Presidency to the Board of Directors. London,
January - June. 1832. Vol. II. No. 173, p.366.
27
The reformers also felt that the practice of child marriage resulted
in the growth of young widowhood in Indian Society and further the
young girls were forced to be ‘childbearing machines’. They thought that
the solution for the abolition of child marriage was to raise the age of
marriage of girls. Brahmo Samaj and the Arya Samaj stressed the need
for a special law to save child wife from physical suffering and
harassment at the hands of the husband. In 1860 the Indian Penal Code
prohibited the marriage of a girl of less than ten years old.22
22IPC. I860. Govt. Records in British Ad. In India, Sec. IV of Tamil Nadu Archives.
Nickolson. Tanjore District Gazetteer, Madras : Govt, of Madras. 1870. p. 196.
'4 ibid.
R.Sundralingam, Political Awakening in the Madras Presidency, New Delhi, 1968. p.215.
28
have attained the age of sixteen years in the case of male and thirteen
years in the case of female and such marriage might be certified without
any reference to the consent of the parents or guardians. Again the social
custom also prevented the married women to continue their education,
and hence girls couldn’t get education. All these defeated the aim of the
missionaries in getting lady workers in their missionarie field. So they
gave pressure to the Government to rectify this defect by raising the
marriageable age. The Indian Christian Marriage Act of 1872 was
therefore passed. By this Act no marriage should be certified when either
of the parties intending to be married had not completed eighteen years,
unless the consent of father, or guardian or mother had been given to the
intended marriage. In Christian marriage consent of both parties was
made absolutely necessary. Because of this, the early marriages could
not be conducted among the Christians.26
girls before attaining poverty was common among the majority ofyuWtTVj
> .J
Hindus.
The missionaries also tried to find ways and means to keep the
coverts from out of the hold of the family on them. They brought
pressure on the Government to pass an Act providing for the dissolution
of the marriage after conversion, if wife or husband was willing to part
29
with one another. This Act provided for the dissolution of a marriage,
when one of the parties had been deserted or repudiated by the other on
the ground of the farmer’s conversion to the religion of Christianity.
Divorce which was unknown to the Tamils slowly appeared among the
Tamil Christians.
27 ibid.
30
He fixed sixteen and twenty five as the age of consummation for girls and
boys respectively. He was in favour of governmental interference in these
social problems. Some reformers in South India like Raghunatha Rao,
S.Subramania Iyer and Chentsal Rao also argued that any interference of
the Government into the social customs might shake the confidence of the
people and neutrality of Government in religious matters.28 So the
Government of India was also reluctant about interfering with the native
custom.
28 Sadasivam. P., Rise of Public opinion in the Madras Presidency, Madras : University of Madras
Publications. 1970. p. 110.
2y Sundaralingam, R., Political awakening in the Madras Presidency, p. 77.
30 The H indu. September 13. 1892.
31
Women’s organisations have contributed significantly to women’s
development in India. At the initiative of Margaret Cousin the All India
Women’s Conference which was established in 1927, brought together
women from different regions, religions and castes.31 Dr.Annie Besant in
her speeches, writings and journals strongly condemned the child
mam age.
The first quarter of the 19th century it became the centre of reform
activity. The reformers reinterpreted the Sashtras in favour of widow
remarriage. In 1855 Ishwar Chandra Vidhyasagar started a vigorous
campaign in favour of widow remarriage. But the orthodox group led by
Radhakant Deo submitted a petition to the Government against this
movement.32
31 Margaret Cousins Letters. Theosophical Society Archives, Adayar (Madras), File No. 174.
32 Farquhar. Modern Religious reform movement in India, p.200.
32
widows. Many widow homes were established and they were give
shelter and protection. Associations were formed in various missionary
stations and Christian villages. The missionaries established Widow
Remarriage Funds. They carried vigorous propaganda for the support of
widow remarriage. They tried to build the public opinion by publishing
literature in support of widow remarriages. Generally the widows were
not considered as unworthy persons in the Christian society as in the
Hindu community.'’4 To save the widow of a mission worker after the
death of the husband, the missionaries deducted some nominal amount /"
from his salary monthly. The collected amount was disbursed to the
respective widows, as monthly pension. The widows were also trained in
the industrial schools to learn soap making, tailoring, embroidery etc.
They were also trained as nurses, Ayaahs, Teachers, etc. The mission
workers were encouraged to marry the widows and promotional chances
were offered to the persons who married the widows. But such widow
remarriages met with opposition from the people and only slowly the
practice of widow remarriage came to be accepted. ■'’When the norms of
marriage men taken up for debate, other prevailing age old practices were
also questioned and debated.
33
interposed unnecessary difficulty to the caste Christian in the way of
finding suitable alliance. They never liked the marriage alliance with the
inferior castes also. If they found that a Christian married his own niece,
he would be immediately expelled from the Christian community.36All
such thoughts and actions attempted to change the system of marriage but
in a very slow process. Yet the change in the system of marriage had a
direct impact on the social system more particularly the status of women.
36 ibid.
}1 Annual Report of United American Missions in Foreign Parts, Madurai, 1892-93, UTC. Bangalore.
18 Sadhasivam, Rise ofpublic opinion in the Madras Presidency, p. 174.
34
only advocated widow remarriage but also set an example by arranging
marriage for his own daughter who had become a widow.39 The absence
of right to own a property had a telling effect upon the widow remarriage
because nobody came forward to spend on second marriage of their girls.
Hence with the purpose of getting property right to young widows and
thereby to execute the Widow Remarriage Act effectively the elite
citizens organized a new association called Hindu Women’s Remarriage
Association in 1882 at Madras. This association celebrated its first widow
remarriage on 7th June 1883. Vadalur Ramalingam Pillai asked the
women not to wear white sarees after the death of their husbands and
urged them to take up their own profession for their livelihood. The
novels written in Tamil language reflected the concern of the reformers
on the status of women. Vedanayagam Pillai’s novels “Prathaba
Mudaliar Charitram” and “Suguna Sundari”, “Padmavathi Charithiram",
“Kaincdambal Charithiram”, etc., condemned the degraded position of
women and appealed the society to give equal status to women.40
35
Economic welfare measures
36
Dowry is the economic based social stigma that daunted the
society. It has been fairly prevalent among all the castes and communities
in Tamil country in the past two centuries. The amount of dowry is
depended mainly on the social status, education, occupation and wealth of
the proposed bridegroom. The amount is paid either in cash or in the
form of gold jewellery or property.
44 ibid.
45 The Extract of Native News Papers report- Vivekavcirdhani, - July - December, 1915. Voi. VIII,
p.24.
37
delivery, making a vow, with the consent of their husbands, to devote the
child then in the womb, if it should turn out a girl to the service of God.
And, in doing so, they imagine they are performing a meritorious duty.46
According to the Census of Madras State 1881, the number of female
dancers in the Madras Presidency was 11,573.
46 Letters of Abbe Dubois, 1797, referred by Beucomp. Hindu Customs, Manners and
Ceremonies, p. 142.
47 The missionary Harvest, Dt, June, 1900, Madurai.
4S Despatches of Secretary of State to the Governor of Madras Presidency, January - December , 1840 ,
vol.v. No.l 14 . Tamil Nadu Archives . Madras.
49 ibid.
38
Meenakshi Amman temple, were admitted. They were trained in various
professions. Some of them became Bible women in the Zenana
Educational system conducted by the same mission at Dindigul and
Vathalagundu. In Tanjore the Society for propagation of Gospets in
Foreign parts missionaries educated nearly 46 girls, who were all dancers
of the Tanjore Prakatheeswara Temple and provided with facilities to get
training in lace work, embroidery, spinning, book-binding etc. After their
training they were given in marriage to the mission workers who worked
at Erungalore mission, Tanjore mission and a catechist of Kumbakonam.
The missionaries found that the conservative attitude of parents, child
marriage, inefficiency of the system of education, unsuitable curriculum
for girls, co-education, lack of women teachers, were some of the
hindrance in the way of progress of female education. '0
39
To educate people on this he used his creative talent and wrote a satire
“ Vesyapriya Prahasanamu” in which he ably met all the arguments of the
reform, for example the possible damage to music and fine arts if the
nautch was abolished. In 1881 he started a movement against nautch
parties at Madras. They convened a meeting in 1893 to sign the
memorials sent by the Madras Association to be submitted to the
Governor of Madras on this issue.52
40
impossible. The ‘Indian Christian Marriage Act of 1872’ prevented the
Christians from entertaining the polygamous marriages.
The social reformers thought that the lack of female education was
the cause for all social evils like sati, child marriage, widowhood,
devadasi system, dowry, etc. So they took effort to educate girls in order
to remove these evils and raise the status of women.
41
Convent College, Madras, and St Mary’s Presentation Convent College,
Madras.
42
From 1865 onwards it stressed the need for women’s education.
Siigunabothini, established in 1887, was brought out only for Hindu
women. It also worked hard to raise the public opinion in support of
education of women. Maharani was started in 1887. This journal insisted
the young women to learn embroidery and other crafts for their own
benefit to earn livelihood. Mathar Mitri which was established in 1887 to
spread Christian principles and teachings also emphasized the need for
the liberation of women form their age long customs. Penmathi Bothini’s
main aim was to teach good things to the women folk and enlighten them
on the benefit of education. Matharmanoranjani was started in 1901, The
main principle of its was to improve the status of women. Chakravarthini
and Mathar Bothini joined the band wagon of the women liberation
movement in 1911. It brought out many articles on reforming the society.
43
nurses’ government officials and even missionary assistants58. But the
rest of Tamil society both in the rural area, or in the urban area continued
their traditional life being a silent-spectators of changes going on around
them.
Thus the whole of public opinion for female education was set in
motion in the end of the 19th century. However the 19th centuiy social
58 Pariah , Journal of Pariah Mahajana Society . Extract from the Native News papers Report. 1898 -
1899, vol.v.
59 Collection of Bharathiar Poems.
44
advocated thatN^women should become entrepreneurs for the
economic liberation.60 Bharathidasan also in his poems condemned the
evil practice and asked the people to give equal status by giving property
right to them.61 Thiru.Vi.Kalyanasundaranar in his “Peiinin Perumai\
(the pride of women) said that without women the society could not live
peacefully. They are the “light of the house” as well as “nation”, as he
said.62
Periyar T.Y.Ramasamy spent his life time for the uplift of women ^
folk. He strongly believed that the Vedas and scriptures of Hinduism are
responsible for the degraded position of women. He commenced self-
respect conference for women and passed resolution to urge the
government to remove the social evils of women. He established
technical training centre for their economic liberation.6'' Movalur
Ramamirthammal, his disciple, started the antinautch movement to
relieve women, who were suffering under Devadasi system. She
established a rehabilitation centre for them to enable them to start normal
life.64 The Dravidian movement also attacked the degraded position of
women. The Justice party during its terms of office brought out several
reforms to give education to women and elevate them.65
In the 20th century the journals also continued its attacks on the
lower state of women. The journals Penkalvi (Women’s education) in
Tamil mainly concentrated on women education. It advocated very
strongly widow-remarriage. Another important women journal is
“LakshinT which brought out from 1923 onwards. It concentrated on
60 ibid
61 Collection of Bharathithasan Poems.
6" Biography ofThiru. V.Kalyanasundaranar. p. 91.
63 Kudiarasu, dated, 15th July 1942.
64 ibid.
65 Rajaraman.P. Justice Party-Administration ( Madras : 1980.). p. 171
45
enlightening of women on the need for the improvement of economic
status through its articles. Chinthamani is another journal which stressed
the necessity for the reform of social customs. Other journals like
Tamilmagal (1926), Tamilarasi (1929), Tamil Peru math i (1934) and
Grihamani (1936) also played an important role in promoting public
opinion on women liberation. Mathar- Manunanam (Widow-Resinous)
(1936) which was edited by a young widow gave a clarion call to the
young widows to come forward to have re-marriage and continue their
family life. Paved, Gathanathi, Grahalakshmi (1937), Pasarasu (1947),
Pathumaiplusakothari (all in Tamil) also propagated movement for
women liberation.66
46
liberation and rehabilitation of the depressed women. Gandhiji support
the programmes for employment of the worst hit women through cotta,
industries. Rajaji, the Chief lieutenant of Gandhiji also worked for the %r j>
liberation of women through his “Gandhi Ashram” of Thiruchengodu
( i- _
(near Salem) where he trained the destitute women soap making,
candle making, weaving, spinning etc.
C
i
47
exercise of the franchise or for service in public life^’VThis Association
claimed that women should not be put on par with children, foreigners
and lunatics in any scheme of reforms to be given to the country69o
48
Charter of Rights and Duties to the Government when India was deeply
involved in the negotiations with England on the transfer of power and
the country seemed to be on the threshold of freedom72.) Thus the women iA
organizations fought for political rights and equality with men.
72 Kamaiadevi Chattopadhayay, Indian Women '.v Battle for Freedom (New Delhi, Abinav publications
1983), pp. 97,98.
72 Women’s Welfare in Madras State, Government of Madras. 1961, p. 30.
49
War in 1941. A band of voluntary women workers had organized
themselves to educate the ignorant and illiterate women who lived on the
pavements and in the slums. When the War was over in 1945 the
Government felt that the experience gained by the organization could be
profitably used for constructive social service work among women and
children. The organization was therefore re-constituted and designated as
“Indian Women’s Civil Corps.” It had a central organization and centres
both in the City and in the Districts. It rendered valuable service to the
poor women in the slums by holding classes in cooking, knitting and
handicrafts and also educated the women on sanitation, health, child
welfare and antenatal care. With the dawn of Independence, Government
felt the need for the further expansion of the scope and activities of the
organization. In the year 1947 the “Indian Women’s Civil Corps” was
reorganized and designated as the ‘Department of Women’s Welfare’. To
start with, the Department had a Women's Welfare Officer at its head and
a number of Assistant Women’s Welfare Officers and Women’s Welfare
Organizers in the districts. Thus a new chapter was written in the
upliftment of women of India in the 20th century. But however, the basic
belief of the society about the degraded position of women still stood as a
stumbling block in their progress.
\
When women are claiming equal rights with men the constitution
of India has tacitly conceded these rights and placed them on an equal
footing with men. Because of this women welfare assumes at once a
special importance. If it is admitted that the women have a vital role to
play in the building of New India, it should also be admitted that this can
be made possible only by improving alike the social, the economic and
the cultural position of women. The work being new and important, great
attention is being paid to the selection of right type of welfare workers
50
and to their training. Equal attention is also being paid to propaganda by
bringing out a new journal called the Women’s Welfare Journal.
As seen earlier the issues of women in the 19th century and in the
second half of the 20th century are mainly related to the social uplift of
women in Indian society. Though the question of gender disparity was
considered deeply, it was the basic expectation that the women should be
treated on non with men, so that social justice could be established. It
would be only then the real welfare society could be formed. Though
efforts were on to rehabilitate women, it was very much realized that the
issues on women could be settled down with a strong base of economic
self-reliance. Gradually efforts were made to strengthen the economic
base of women folk in India.
51