Class 8 Social Science Notes Chapter 3 (Women; Caste and Reform) – Our Pasts - III (Part-2) Book
Alright class, let's focus on Chapter 3: 'Women, Caste and Reform'. This is a crucial chapter as it lays the foundation for understanding the social landscape of modern India and the struggles that shaped it. Pay close attention, as these topics frequently appear in various government examinations.
Detailed Notes: Chapter 3 - Women, Caste and Reform
I. Context: Society in the Early 19th Century
- Indian society in the 19th century was grappling with various social evils, deeply entrenched customs, and discriminatory practices.
- Key areas of concern were the abysmal status of women and the rigid, oppressive caste system.
- The advent of new forms of communication (printing press, books, newspapers, pamphlets) facilitated wider discussion and debate on these social issues.
II. The Status of Women
- Prevalent Social Evils:
- Sati: The practice of widows immolating themselves on their husband's funeral pyre. Though not universal, it was prevalent in certain regions, especially Bengal, and glorified by some sections.
- Child Marriage: Girls were often married off at a very young age, denying them education and childhood.
- Restrictions on Widow Remarriage: Widows, especially upper-caste Hindu widows, were expected to lead lives of austerity and were forbidden from remarrying.
- Lack of Education: Most women were denied access to education, believed to have a corrupting influence or make them widows.
- Purdah System: Kept women confined to their homes in many communities.
- Limited Property Rights: Women generally had no rights to inherit property.
- Consequences: Women had little to no public presence, economic independence, or say in their own lives. Their status was largely determined by their relationship with men (daughter, wife, widow).
III. Efforts Towards Women's Reform
- Raja Rammohun Roy (1772-1833):
- A key figure of the Bengal Renaissance. Deeply learned in Sanskrit, Persian, and other languages.
- Campaigned vigorously against Sati. He wrote pamphlets, cited ancient texts to show Sati had no religious sanction, and persuaded the British administration.
- His efforts led to the banning of Sati in 1829 by Governor-General William Bentinck.
- Founded the Brahmo Sabha (later Brahmo Samaj) in Calcutta, which aimed to reform Hinduism and condemned idolatry, polytheism, and meaningless rituals.
- Advocated for women's rights, including education and property rights. Criticised practices that confined women to a subordinate position.
- Ishwarchandra Vidyasagar (1820-1891):
- A renowned scholar, educator, and reformer in Bengal.
- Used ancient texts to argue that widows could remarry.
- His persistent campaign led to the Hindu Widows' Remarriage Act of 1856. While the Act was passed, social acceptance remained low for a long time.
- Championed girls' education and set up several schools for girls in Bengal, often running them at his own expense.
- Swami Dayanand Saraswati (1824-1883):
- Founder of the Arya Samaj (1875).
- Advocated for reforms based on the authority of the Vedas.
- Supported widow remarriage and women's education. The Arya Samaj established numerous schools for boys and girls.
- Veerasalingam Pantulu (1848-1919):
- A prominent reformer in Madras Presidency (South India).
- Formed an association for widow remarriage.
- Muslim Reformers:
- Leaders like Sir Syed Ahmed Khan founded institutions like the Mohammedan Anglo-Oriental College (later Aligarh Muslim University) which promoted education, including for women, though often within traditional frameworks initially.
- Writers like Mumtaz Ali reinterpreted verses from the Koran to argue for women's education.
IV. Women's Education and Voices
- Early Challenges: Strong opposition from orthodox sections of society who feared education would 'westernise' women or disrupt domestic life.
- Pioneering Efforts:
- Many reformers established schools (Vidyasagar, Arya Samaj).
- Pandita Ramabai Saraswati (1858-1922): A great Sanskrit scholar, felt Hinduism was oppressive towards women. Wrote about the miserable lives of upper-caste Hindu women. Founded a widows' home (Arya Mahila Samaj) at Poona to shelter and train widows, providing skills for economic independence.
- Rokeya Sakhawat Hossain (1880-1932): Started schools for Muslim girls in Patna and Calcutta. A fearless critic of conservative ideas, arguing religious leaders wrongly accorded inferior status to women. Famous for her satirical story 'Sultana's Dream'.
- Tarabai Shinde (1850-1910): Educated at home in Poona. Published 'Stri Purush Tulana' (A Comparison Between Women and Men) in 1882, a fiery critique of the social differences and hypocrisy favouring men.
- Women Writing:
- From the late 19th century, women themselves began writing and publishing.
- Rashsundari Debi (1800-1890): Learned to read and write in secret and wrote her autobiography 'Amar Jiban' (My Life), published in 1876, providing insight into the lives of women.
- Women wrote books, edited magazines, founded schools and women's associations, contributing significantly to the reform process and articulating women's perspectives.
V. The Caste System and Discrimination
- Hierarchical Structure: Society was rigidly divided based on caste, with Brahmans at the top and Shudras and 'Untouchables' (Dalits) at the bottom.
- Discrimination: 'Lower' castes faced severe discrimination:
- Denied access to temples, public wells, tanks, schools.
- Forced into 'polluting' occupations (e.g., cleaning, leatherwork).
- Subjected to social boycotts and violence.
- Considered 'untouchable' – physical contact was believed to pollute upper castes.
VI. Movements Against Caste Discrimination
- Christian Missionaries: Set up schools for tribal groups and 'lower'-caste children, offering opportunities previously denied.
- Paramhans Mandali: Founded in Bombay in 1840, worked for the abolition of caste. Members often ate food cooked by 'lower' castes in secret meetings.
- Prarthana Samaj (Bombay, 1867): Inspired by the Brahmo Samaj, adhered to the tradition of Bhakti that emphasized spiritual equality of all castes.
- Jyotirao Phule (1827-1890):
- One of the most vocal 'low-caste' leaders. Educated in Christian missionary schools.
- Attacked Brahman claims to superiority, arguing Aryans were foreigners who subjugated the original inhabitants ('low' castes).
- Proposed a 'golden age' before Aryan dominance.
- Founded the Satyashodhak Samaj (Society of Truth Seekers) in 1873 to propagate caste equality.
- Championed education for girls and 'lower' castes, starting schools.
- Wrote 'Gulamgiri' (Slavery) in 1873, dedicating it to Americans who fought to free slaves, drawing parallels between American slavery and caste oppression in India.
- B.R. Ambedkar (1891-1956):
- A Mahar (considered 'untouchable') leader who experienced caste prejudice firsthand despite education abroad.
- Became a lawyer and economist, and the leading voice of Dalit rights in the 20th century.
- Led the Temple Entry Movement starting in 1927 (e.g., Mahad Satyagraha, Kalaram Temple movement in Nasik) to challenge caste barriers. His aim wasn't just temple entry but highlighting caste prejudice to society.
- Advocated for separate electorates for Dalits initially, later agreed to Poona Pact (1932) with Gandhi.
- Emphasized education, self-respect, and political organization for Dalits.
- Played a pivotal role in drafting the Indian Constitution, ensuring safeguards against caste discrimination.
- E.V. Ramaswamy Naicker (Periyar) (1879-1973):
- From a middle-class family, became an ascetic, later a Congressman, but left disillusioned by caste discrimination within the party (e.g., seating arrangements at a feast).
- Became a staunch critic of Brahmanical dominance, Hinduism, and scriptures he believed perpetuated inequality (e.g., Codes of Manu, Ramayana, Bhagavad Gita).
- Launched the Self-Respect Movement in the South, arguing 'untouchables' were the original Tamil and Dravidian inhabitants subjugated by Brahmans.
- Advocated for a society based on equality, free from caste. Used forceful speeches and writings.
- Non-Brahman Movement: Emerged in the early 20th century, initiated by non-Brahman castes who acquired education and wealth. Challenged Brahmanical power and claims. Periyar's movement was a significant part of this broader trend.
VII. Other Reform Organisations
- Singh Sabhas (Sikh Reform): Started in the 1870s (Amritsar, Lahore) to restore the purity of Sikhism, remove non-Sikh practices, and promote education (Khalsa College, Amritsar). Combined modern education with Sikh teachings.
- Ramakrishna Mission: Founded by Swami Vivekananda (disciple of Ramakrishna Paramhansa). Stressed social service and selfless action as paths to salvation. Did not focus explicitly on caste/women's reform in the same way as others but promoted universalism.
VIII. Conclusion
- The 19th and early 20th centuries witnessed significant debates and movements challenging long-standing social hierarchies and discriminatory practices related to women and caste.
- Reformers used various strategies: reinterpreting religious texts, advocating for legislation, promoting education, forming associations, and writing prolifically.
- While laws were passed and awareness increased, deep-seated prejudices persisted, and the struggle for genuine equality continued into the independence movement and beyond. These reform movements laid crucial groundwork for social change in modern India.
Multiple Choice Questions (MCQs)
-
Who founded the Brahmo Samaj and actively campaigned against the practice of Sati?
a) Ishwarchandra Vidyasagar
b) Swami Dayanand Saraswati
c) Raja Rammohun Roy
d) Jyotirao Phule -
The Hindu Widows' Remarriage Act, allowing widows to remarry, was passed mainly due to the efforts of:
a) Pandita Ramabai
b) Ishwarchandra Vidyasagar
c) Veerasalingam Pantulu
d) Rokeya Sakhawat Hossain -
Jyotirao Phule established which organization to fight for caste equality?
a) Arya Samaj
b) Prarthana Samaj
c) Brahmo Samaj
d) Satyashodhak Samaj -
Pandita Ramabai founded a widows' home at Poona, which was known as:
a) Stri Purush Tulana
b) Arya Mahila Samaj
c) Satyashodhak Samaj
d) Self-Respect Movement -
The book 'Gulamgiri' (Slavery), written in 1873, compared the plight of 'low-caste' Indians to that of enslaved people in America. Who was its author?
a) B.R. Ambedkar
b) E.V. Ramaswamy Naicker (Periyar)
c) Jyotirao Phule
d) Raja Rammohun Roy -
The Temple Entry Movement, aimed at allowing 'untouchables' entry into Hindu temples, was significantly led by:
a) Mahatma Gandhi
b) B.R. Ambedkar
c) Swami Vivekananda
d) Ishwarchandra Vidyasagar -
E.V. Ramaswamy Naicker, popularly known as Periyar, was associated with which movement?
a) Brahmo Samaj
b) Arya Samaj
c) Self-Respect Movement
d) Singh Sabha Movement -
'Stri Purush Tulana' (A Comparison Between Women and Men), a critique of social differences between men and women, was written by:
a) Rashsundari Debi
b) Rokeya Sakhawat Hossain
c) Pandita Ramabai
d) Tarabai Shinde -
The practice of Sati was formally banned by the British administration in which year?
a) 1856
b) 1829
c) 1875
d) 1873 -
Rokeya Sakhawat Hossain is remembered primarily for her efforts in promoting:
a) Widow remarriage in Bengal
b) Education for Muslim girls
c) The abolition of the caste system
d) Reforms within Sikhism
Answer Key for MCQs:
- (c) Raja Rammohun Roy
- (b) Ishwarchandra Vidyasagar
- (d) Satyashodhak Samaj
- (b) Arya Mahila Samaj
- (c) Jyotirao Phule
- (b) B.R. Ambedkar
- (c) Self-Respect Movement
- (d) Tarabai Shinde
- (b) 1829
- (b) Education for Muslim girls
Remember to revise these notes thoroughly. Understanding the motivations, actions, and impact of these reformers and movements is essential. Good luck with your preparation!