Historians of the women who worked on the ancient history of Bengal did not consider the differences between men and women when analyzing various events. In these accounts, the names of the royal sisters, and the names of the royal sisters, are always seen, but they are always associated with men and women. For example, in a story, it is seen that the wife of Pala Raja Dharmapala, Rani Bolvadevi, was sent to Banasabas. Because, he could not give birth to any son. According to a fairytale, when he was in Banawas, he was conceived by the sea and conceived a son named Devapala. Although the Pala kings were Buddhists, they expanded their patronage to Brahmins.
After the Senas came to power in the 12th century, the Brahmin priests were the essential part of the Raj Darbar. It is not known how much the instructions of the Brahmin's instructions were made during their tenure, but it included the three-year old bride's marriage with the minor bride. Most of the family events were related to the pregnancy of women: first menstrual cycle, pregnancy, childbirth, headache, food processing and nomenclature. Although a few women, all of whom were undoubtedly upper class, even though they were literally capable, had the ability to move freely.
Women had no other legal or social status except the facilities provided in their family. They could not have the heir to the property. The exception was that in case of widows, no male heirs were allowed to 'enjoy' their husbands property. There was also a small number of ways for their self-sufficiency. Though women were left alone outside the eye of the king, it was not true for women generally. Because they did not walk around the veil. It was believed that the widows were ill and they were forbidden to attend the ceremony. Patidas were encouraged to sacrifice their lives. It is not known how spiritual activities are accomplished and no work is considered ideal. No description is available about how people used to live. Information about how women were involved in economic production and the consequences of changing crops and business-trade in their lives is not available.
In the first three centuries of Muslim rule in Bengal, Hindu caste system was practiced in the society. The caste council mediated on the practice of the establishment of social order, without the Hindu rulers. If paying greater attention to ethnic cleansing, it has affected women, because they were law and order carriers. Marriage was the main basis for maintaining purity, and therefore marriage and children's parents were both vigilant.
Women are discussed in the sixteenth century literature as a 'golden age' in Bengali literature. Vishnu worship gives birth to different narrative. In this case, the mention of Ramayana and Krishna stories and sacred songs with metaphorical love can be mentioned. These are presented as women's heroes and aspirations and aims. The other main genre is Mangalkavya, whose poems are centered on the worship of the goddesses and devoted to the relation of Shiva's wife to local gods and thus to the dominant heritage. Sri Chaitanya started working for both men and women, and some historians have seen it as a time when women's status increases. Women of decent families participate in Kirtan songs, some women travel as pilgrims, and some women converge as disciples. Mangalkavya was a powerful force in promoting the worship of popular deities. This poet established the orange, the Ganges, the Shitala, the Manasa, the Sixth and other Goddesses on the public minds. Mangalkavya is a rich source of information about the history of the historians engaged in the study of this era and it also gives some insight into the life of women.
By the end of the sixteenth century Bengal was included in the Mughal Empire and its governance continued to be operated from Delhi. During the Mughal regime, Bengal's economic prosperity has increased in the sub-continent and in the international market due to the increase in the demand of rice, cotton and silk. With the help of real estate and other interesting activities, powerful Hindu leaders were associated with the Mughal governance system. At the same time, the amount of land for agricultural cultivation has increased significantly and people's loyalty to Islam is increased.What is known about single women is far less than expected. Among the Hindu women who worshiped Shiva, they became more involved in these occasions as well as the introduction of Kali and Durga Puja. But it is difficult to analyze the significance and meaning of women worshiping women. Some scholars think that women achieve power through goddess worship because they feel close to the power of the goddess; Others believe that the Goddesses mainly benefit male devotees. Moreover, to increase control over women, the dangerous and irrational aspects of goddess Kali and Shindra are reasonably explained.
Vaishnavism is also equally ambiguous as the term of women empowerment. All types of Vishnu worship practices recognize the spiritual equality of women by giving recognition to them, but Chaitanya strictly forbids his fans to look at women or talk to them. It seems to emphasize on the energizing power of women in religion. Their sexuality was associated with deeply established fear and suspicion.
These sources agree that Hindus and Muslims followed different customs, but in all cases, Muslims observed Hindu custom and Hindus adopted Muslim custom. The Muslim ruling class rarely traveled with women while coming to the country. So it is clear that their wives, and of course, the slaves were gathered from Bengal. The slaves were engaged in household chores but it is difficult to know where they came from or what role they played in the family.
Although historical details are full of the story of the abduction and rape of Hindu women, they have been given general description only, without mentioning anything specific. In spite of this, the growing harshness of practicing childhood like child marriage was a common interpretation of violence against women.
These sources agree that Hindus and Muslims followed different customs, but in all cases, Muslims observed Hindu custom and Hindus adopted Muslim custom. The Muslim ruling class rarely traveled with women while coming to the country. So it is clear that their wives, and of course, the slaves were gathered from Bengal. The slaves were engaged in household chores but it is difficult to know where they came from or what role they played in the family.
Although historical details are full of the story of the abduction and rape of Hindu women, they have been given general description only, without mentioning anything specific. In spite of this, the growing harshness of practicing childhood like child marriage was a common interpretation of violence against women.
Although some Hindu girls went to schoolshala and educated women were well-known for their scholarship, formal education for women was rare. The education of girls will call them their untimely legacy, believing that there was a wide spread. As a result of worry about childhood marriage and chastity of virginity, it has been found that the women who have learned to study have not learned it at school but have studied in the inner room. In the widespread of child marriage, many of the Hindus had to follow strict rules regarding wear and tanning clothes and food. When the Hindu women began to practice the first screen, it is unknown. It seems that this practice started in the middle of the sixteenth and early eighteenth century, and due to the fear of abduction and the importance of chastity. Child marriage, remarriage of legally obligatory restrictions, and restrictions on movement of women etc. The custom was that Hindu upper castes were not essential for the lower caste people to follow them. There is not much information about Muslim women from these sources, but there is a mention of the practice of customs such as polygamy of men and women being left alone. Very little is known about their accomplishments or normal age of marriage.
The British rule comes with a far-reaching change in the economic, political, social and religious life of the people. The question of 'women' at the beginning of the nineteenth century became the main topic of discussion about Indian civilization, and the dominant British writers mentioned the behavior of women by denouncing the religion, culture and society as inferior.
Both the Hindu and Muslim influences were influenced differently. Although Muslims and many Hindus withdrew their positions for self-defense, some of the Hindu community reacted by reviewing their own society and offered reforms. From then on, issues related to women include Sattida, child marriage, legalization, polygamy and restrictions on education.
The reformers expressed opinions about foreign writers who declared this country's culture as "barbarous". But they were also influenced by the Western concept and also concerned about the evidence that Indian traditions are reasonable and noble. Rammohun Roy opposed the practice of Satiad and argued that women 'backwardness' was the result of socialization. Pandit Ishwar Chandra Vidyasagar devoted his life to improving the status of Hindu widows and encouraging remarriage, to support women's education and to prevent polygamy from men. In 1829, the British declared Sati Dah was illegal and in 1856 passed the Widow's Re-marriage Act. But Satiadaha continued. The effect of the laws of 1856 in the lives of women was also minimal. The British were foreigners and their announcements about social customs were not enough to bring a far-reaching change in society.
One of the main topics of discussion among the reformers was the education of women. In a report on the condition of education in Bengal (1836), William Adam wrote, when Hindus believed that education would pave the way for bullet, both Hindus and Muslims were reluctant to educate women, because they feared 'Narsiilov conspiracy'. Women's education at that time was mainly limited to informal and practical matters. Women of the noble family often used to read classical or literary literature as 'clean entertainment', and some of the wealthy family girls used to receive some education that would be used for accounting. It is worth mentioning here that the author of the first autobiography My Life (published in 1875) was a housewife Rasundari Devi who learned to read her own efforts. It was expected from the Muslim girls that they would learn to read the Qur'an and gain some skill in the calculation. The number of qualified women in the field of educated and accounting is undoubtedly more than the reckoning of the English, but it is difficult to reach the right conclusions about how much the number is rough.
The missionaries started the girls' school in Bengal first. In 1819, the Baptist Mission was formed by establishing 'Female Juvenile Society' and establishing the first girls school. Miss Mary Ann Cook came to Calcutta in 1821 to take responsibility for the 'highly respected' Hindu girls' school that opened more than 30 schools by the Church Missionary Society. By 1824 a Christian school was started in Dhaka, but in 1826 it was closed. Brahmin scholars used to teach in these schools, Hindu nobility people patronized it. But in spite of this, they failed to attract girls from higher caste.
One of the most famous schools of girls was the Hindu Girls' School, founded by J.E. Drinkwater Bethune in Calcutta in 1849. Bethune was able to gain some family support for his decision. As a result, by 1850, its student population stood at 80. In 1854, the government announced the endorsement of female education through donations. There were a total of 288 schools for girls in that year. Those who supported women's education wanted their daughters to be members of their respective husbands, 'science-conscious' and members of civil society.
The Brahma Samaj led the movement for the promotion of gender equality and gender equality. The society established by those who wanted to review their religious beliefs at the beginning of the nineteenth century organized the sewing education for masses, religious education and women by the sixties of the nineteenth century. Within a decade, there was a difference of opinion among the members of the society regarding the issue of women's education and social reform. In 1878, it became divided on the question of 'women-liberation' and the progressive branch of General Brahmo Samaj established Bethune College as an affiliate educational institution of the University of Calcutta. In 1883, Kadambini Ganguly (1861-1923) and Chandramukhi Basu received a BA degree from Bethune College and became the first female graduate of the British Empire.
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In the late nineteenth century, only Muslim communities concentrated on women's education and social reforms. The first to focus on this reform was the members of the Ashraf class of intellectuals. Joining them is a wealth of wealthy families inspired by the work of Syed Ahmad Khan in Aligarh and a new middle class who gets wealth and status through business and administrative work. Attracted by the Urdu literature of northern India, the Muslims of Bengal instructed their daughters to read the related books on feminine behavior. Ashraf Ali Thanbeer Behreshti Zor (1905), written in Urdu, was one of the such books. Its Bengali translation was published in 1925. The purpose of writing this book was to give guidance to 'Muslim women of new thought' so that they can recognize the changing world, cherish and protect the heritage with devotion, willingly accepting its status in the post-independence and family bonds. For women, it has been said in the books made by men that education was to increase respect and dignity in the family for women.
The Muslim community was also concerned about some of the issues that Hindu reformers had prioritized. One of these is child marriage. On this subject, Muslim reformers expressed their views in the late nineteenth and early twentieth century. But they also highlight some of the issues that were important to them, such as danmohar, kabin, succession, polygamy, and women's screen. Gradually, the Muslim middle class, who supported these reforms, developed a life that was not like the order of reformist Hindus.
Nawab Faizunnessa Chowdhury, the daughter of a wealthy landlord owner, established the first Muslim Girl's School in Comilla in 1873. But before the twentieth century, Muslim girls did not attend this kind of school. Some Muslim people, who graduated from Dhaka College, formed an organization named 'Muslim Suhud Sammilani' in the eighties of the nineteenth century. This organization expresses favor to the systematic home tuition for girls and arranges for a curriculum preparation, textbook supply and examination for the purpose of continuation of this movement. Rokeya Sakhawat Hossain (1880-193), who started the movement for establishing school for the education of Muslim girls, Born in a landmass family, Rokeya learned secretly with the help of his brother. Her husband continued this trend of her education, encouraged her association with the 'new enlightened women' of other communities, and helped her to make necessary money to establish a school for girls. Sakhawat Memorial Girls School, established in Calcutta in 1911, was the first school for Muslim women in Bengal.Rokeya was aware of the harmful effects of the screen and the veil, and he talked about them in his writings. Notable among them is the blockbuster and comic book compilation of the blockboys published in 1929. Rokeya used to observe the rules in her school, as much as she dislikes the overwhelming tendency.
By the beginning of the twentieth century, the women of Bengal started making their own organizations to advance social reform. Sardaladevi Chaudhurni (1872-1945), a member of Tagore family, felt the need for a permanent association for Indian women. His wife Mahamandal, wife of India, met in the first meeting of Allahabad in 1910. The organization soon established its branches in other cities of India including Bankura, Hazaribagh, Medinipur and Calcutta. One of the main issues of this organization's concern was the education of women and teachers who used to teach, write, write, sing, sew and embroidery in their homes to give women financial assistance. In 1916, Rokeya Anjuman-e-Khawatin-e-Islam was established to work among deprived Muslim women. At the same time, Saroj Nalini Datta (1887-19 52), the founder of women's institute movement in Bengal, organized the women's society in the district.
In the twenty and twentieth century, all Indian women organizations started to emerge, where the women of Bengal also joined. The National Council of Women in India and the All India Women's Conference were the branches of Bengal and the women of Bengal actively worked in their national council and committee.
The women of Bengal were involved in nationalist politics in the late nineteenth century. Five years after the formation of the Indian National Congress, the novelist, Swarnakumari Ghosal (1856-1932) and Kadambini Ganguly, one of India's first female doctors, joined the session in 1890 as its representative.
In 1905, the British split Bengal Presidency. Women join the men to protest against this division by boycotting foreign goods and buying only domestic products. Other women take a vow to devote themselves to the cause of their homeland and take up the program to keep a one-to-one rice for daily purposes. Apart from this, women support their revolutionary organizations.
In 1917, when India Secretary Edwin Montagu announced the intention of the British Government to include more Indians in governance, then Sarladevi Chaudhryani asked for an interview with the members of the Indian wife Mahamandal, to discuss the need for education of women. The members of the newly formed Indian Women's Association also requested to meet him in Madras. Government officials inform both parties that only representatives of political parties will be heard on political affairs. In December, Sarojini Naidu from Hyderabad led a delegation of All India Women's Eminent Women to meet Montagu and Chelmsford and to vote for women. This included Saraladevi Chaudhurani. Sarojini Naidu and Sarladevi Choudhurani get support from the Congress on the right to vote for women. Sarojini Naidu talks with Joint Select Committee in England He said that all Indian women, even the Orthodox Hindu and Muslim women, want the right to vote. Finally, the House of Commons allow the provincial legislative councils to include women in the list of registered voters. Women's organizations were working to establish the rights of women in voting, and in 1926 women who had property in Bengal got the right to vote. Female seats were 3 percent of the total electorate.
Gandhi played an important role in bringing women into the politics of politics in Bengal and India. During the Non-Cooperation Movement, Basanti Devi, Urmila Devi and Sunita Devi, the family members of Congress leader CR Das, came down on the streets to protest against the boycott of British goods. They were arrested. When they were detained, it attracted public attention and Gandhi urged the women of India to follow the example of these courageous women of Bengal.
Founded in 1928 by Latika Ghosh (born 1902), the women's state association was the first formal organization to organize women in politics. In that year, on the occasion of the annual session of the Congress in Kolkata, Subhash Chandra Bose requested Latika to form a group of women volunteers to march along with men as well as women in the procession. Latika formed a group of 300 women, including the students of Bethune College and the Victoria Institution and the teachers appointed by the Calcutta Corporation. In the next year (1929), the Congress women constituted the women Satyagraha Samiti, in order to keep women ready to perform duties. During the Civil Disobedience Movement, women created and sold salt, used pikting in the clothes and liquor shops, campaigned for the utility of the customers and took part in the rally.
At that time the Muslims were generally skeptical of Congress. On the eve of the Civil Disobedience Movement, Hindus and Muslims of Calcutta merged with the support of cartoonist strikes. Seven cattlemen were killed on the first day of the strike and the next day when Hindus and Muslims mourned together; Women thrive in flowers by giving flowers to them. But soon after the collapse of their solidarity and violence in many cities, the communal riots spread.
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