Gender in Indian History, c.
1500-1950
CONTINOUS ASSESSMENT- II (WRITE UP)
NAME: SWEEKRITI SINGH SIKARWAR
ROLL NO: 22/HIS/59
Article Review - The Icon of Mother in Late Colonial North India: 'Bharat Mata',
'Matri Bhasha' and 'Gau Mata' Article in Economic and Political Weekly ·By-Charu
Gupta
THIS ARTICLE examines how and why the metaphor of mother was used in multiple fields
in late colonial north India, with a special focus on the UP. Hindu publicists of UP
particularly worked the icon of the mother into narratives of nation, language and cow,
thereby sharpening the contours of community identity
Historical Context
"The late colonial period in India witnessed the emergence of cultural nationalism, which
used metaphors of the female body—motherland, mother tongue, and motherhood—to forge
identities."
Bharat Mata – Mapping the Nation
"The Bharat Mata Temple in Banaras, built in 1918 by nationalist Shivprasad Gupt,
symbolized the nation through a marble relief map of India. Gandhi inaugurated it in 1936,
emphasizing its universal, inclusive vision."
The idea of "Mother India" (Bharat Mata) was used in late colonial India to represent the
nation. However, this representation was not just about love for the country—it carried
deeper cultural, political, and gendered meanings. Here's how:
Cultural and Religious Overtones:
"Bharat Mata" was often linked to Hindu imagery, like goddesses Kali and Durga, who
symbolize power and protection. At the same time, the mother was also shown as a victim or
enslaved figure, reflecting the country's colonized state. These images played on the
emotional and spiritual feelings of the people.
While the land (mother) was feminized, the "ideal citizens" were mostly portrayed as male
Hindu sons, responsible for protecting and honouring her. This reinforced traditional gender
roles, where women were symbolic and men were active agents of change.
By the early 20th century, Indian nationalists focused on defining what it meant to be
"Indian." The Bharat Mata (Mother India) temple became a symbol of this idea, giving the
nation a clear and powerful presence through the image of a mother. Interestingly, in one
article, Shivprasad Gupt referred to it as "Shri Bharat Mata Mandir," where "Shri" is a male
title. This mix-up created a contradiction, as it gave the mother figure a male prefix, blending
masculine and feminine ideas, perhaps unintentionally. This highlights how gendered
symbols in nationalism could sometimes create confusing overlaps.
Matri Bhasha – Gender and Language Politics
Language as Gendered Symbols:
Languages like Hindi and Urdu were represented using gendered imagery. Hindi was often
depicted as a "respectable Hindu mother" or a nurturing figure, symbolizing purity and
cultural pride. In contrast, Urdu was portrayed negatively as a "heartless aristocratic woman"
or even a "prostitute," representing moral corruption and foreign influence.
Impact on Women and Society:
These gendered representations influenced how languages were taught and perceived. For
example, Hindi was encouraged in girls' schools as a symbol of purity and respectability,
while Urdu was deemed inappropriate or vulgar for women to learn. During this time, efforts
were made to replace commonly used Hindustani words with new Hindi words to strengthen
Hindi as a distinct language.
Urdu was criticized for being "inadequate," and Nagari script was praised for being clearer.
This language debate also extended to how women were addressed. For example, the word
Musammat, a common prefix for women’s names in schools, courts, and universities, was
criticized.
A popular literary magazine, Saraswati, argued that while men had Hindi titles like Babu or
Pandit, there were no equivalent Hindi terms for women. It urged the government to use
Hindi prefixes like Shrimati (Mrs.) or Kumari (Miss) for Hindu women.
Gendered Terminology in Linguistic Debates:
Gendered language also played a role in debates about different forms of Hindi. For instance,
Braj Bhasha, with its association with erotic poetry and Krishna's love stories, was criticized
as being too "sensual" or "unfit" for women. In contrast, Khari Boli, a simpler and less
eroticized form, was promoted as modern, practical, and suitable for nationalist ideas.
When the Malviya family started the Hindi newspaper Abhyudaya in Allahabad, Madan
Mohan Malaviya explained that most magazines at the time had feminine names, like
Saraswati and Madhuri. He believed that to reach young people with a new message, a
newspaper needed a strong, masculine name. This created a paradox in language debates:
while Hindi was seen as a feminine language, it was also important for it to have a masculine
character when used in newspapers and other media.
Purity vs. Corruption:
The idea of femininity was used to draw boundaries between languages and scripts. Hindi,
linked with Sanskrit, was seen as "chaste" and culturally authentic, while Urdu, influenced by
Persian and Arabic, was labelled as "effeminate" and corrupt.
Gau Mata – The Sacred Cow
"The cow emerged as a potent symbol of Hindu identity, with the cow protection movement
reinforcing communal divides. Emotional and economic appeals intertwined, portraying the
cow as a nurturing yet endangered 'mother.'"
"Gupta critiques this symbolism as both unifying and divisive, fostering Hindu solidarity
while alienating Muslims."
Cow was seen as Feminine Symbol- The cow was depicted as a nurturing mother (often
called Gau Mata) who provides milk and sustenance, similar to how a mother nurtures her
children. This imagery emphasized her protective, life-giving role, aligning with traditional
ideas of femininity. However, the cow was idealized over women because she was mute,
obedient, and submissive, making her a perfect, unquestioning symbol of sacredness and
devotion
Gendered Appeals to Men:
Protecting the cow was framed as a duty of Hindu men. Men were portrayed as strong
defenders of their "mother" and, by extension, the Hindu nation. The movement used
emotional and moral appeals to encourage men to fulfil this role, equating manliness with the
ability to protect the cow. The idea was that the cow, as a symbol of motherhood, wasn't
valuable on her own but was important because she could help produce strong men who
would build and protect the nation
Femininity vs. Aggression:
While the cow represented feminine virtues like nurturing and compassion, the movement
also adopted aggressive and "masculine" rhetoric to rally people. Imagery of the cow being
attacked by "enemies" symbolized threats to the Hindu community, prompting calls for
strong, decisive male action to safeguard her. "Print culture played a role, with posters
depicting cow slaughter as an attack on Hinduism, equating cow protection with national
revival."
Economic and Social Connections:
The utility of the cow was also emphasized—her milk, ghee, and other products were linked
to the physical and economic health of the Hindu community. Protecting cows was tied to
strengthening the nation and improving the prosperity of Hindus, particularly against
perceived threats from other communities.
The article’s discussion of how nationalist rhetoric often emphasized male duties to protect
the motherland offers parallels to Partition-era rhetoric, where women became victims of
violence justified by communal and nationalistic motives. Posters and handbills portrayed the
cow as a nurturing 'mother,' equating her protection with the defence of Hindu womanhood.
This tied gendered imagery to political mobilization, reflecting how print media created and
circulated such associations. While print culture used metaphors of femininity extensively,
real women’s experiences, voices, and agency were marginalized, highlighting a disconnect
between symbolic representation and lived realities.
