Wqmem Ahu Politics Im Maharashtra : the Evolution of The
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WQMEM AHU POLITICS IM MAHARASHTRA : THE EVOLUTION OF THE RELATIQHSHIP BETWEEH WQMEM m i POLITICS Maharashtra has a rich tradition of political participation of women. As early as aid-seventeenth century we find Jijabai, who inspired Shivaji to establish Hindavi Swarajya. After Jijabai, we find the examples of Tarabai, Umabai, Gopikabai, Anandibai, Ahilyabai Holkar and Rani Laxmibai. (1) Iii£ S.QCIQ-ECOHQMIC CQHDITIOHS In pre-independence India, Maharashtra, or then Bonbay province, was second only to Bengal province regarding the level of socio-cultural development. (2). The political awakening of the Maharashtra women was the direct result of various socio-cultural movements. However, the social, psychological and familial restraints on women did not allow this political awakening to be translated into actual political participation. (3). In British India the condition of the women in Maharashtra was much better than their counterpart in the North. Women in Maharashtra did not follow 'Purdah', except in case of Maratha Vatandar families and due to this they had a greater opportunity for wider social interaction. (4). Even the standard of living enjoyed by the women in Maharashtra was higher, thanks to the prevalent Rayatwari system, wherein the entire family used to be involved in productive farming. (5). t J SOCIAL REFORMS HOVEHEHT : We find two distinct parallels in the social reforms movement in Maharashtra, a trend which more or less continues even today, though with some variations : 1. The upper caste movement with the reformers like Gopal Ganesh Agarkar, Maharshi D.K.Karve ,M.G.Ranade, Pandita Ramabai, Ramabai Ranade et al. 2. The low caste movement with the reformers like Mahatma Phule, Maharshi Vitthal Ramji Shinde, Savitribai Phule, Tarabai Shinde et al. Under the Marathas as well as the Peshwas, Pune was the centre of political decision-making in Maharasthra. Though Bombay enjoyed precedence over Pune in matters of socio cultural development, the extent and intensity of socio cultural movements in Bombay was surpassed by those in Pune, mainly due to the social composition of those who participated in these movements. The Reforms Movement in Bombay was primarily limited to the Parsis and the affluent Hindus and did not percolate down to the common man (6). On the other hand, many of the social reformers in Pune were from the middle class and therefore were equally accessible and acceptable to the masses as well as the elite. Therefore, the movements in Pune rather than in Bombay are likely to have had a greater impact on the over all socio cultural and religious reforms in Maharashtra. Though majority of the social reformers in Maharashtra were highly educated Brahmins, Mahatma Phule, V.R.Shinde et al. took 5fi great efforts to widen the base of the noveiaent so as to include the non-Brahmins as well as the so called untouchables. Balshastri Jambhekar, Dadoba Pandurang, Lokhitawadi, Mahatma Phule> V.R.Shinde, D.K.Karve, G.G.Agarkar et al. accorded greatest priority to the emancipation of women. The social reforms movement in pre-independence India focussed on various issues pertaining to women, e.g. widow re-marriage, ban on child marriage, ban on 'Vidhwa Keshavapan', education of women and the down-trodden etc. Among the women, we find Savitribai Phule and Tarabai Shinde from the non-Brahminn castes and Pandita Ramabai from the upper caste. The efforts of Pandita Ramabai did not get the social sanction that they deserved as she had changed her religion and people had doubts regarding her intentions. They had certain reservations due to their fear that she may try to convert their women relatives if those were entrusted to her in her Sharada Sadan and Arya Mahila Samaj (7). The efforts of Savitribai in education of women faced severe opposition and people used to stone her and spit on her for attempts in educating the women. SURVEY QE EVEHTS THAT m i A DIRECT BEARIMQ OR Ili£ STATUS Q£ WQiiEii H i MAHARASHTRA : The tradition of 'Sati' was legally prohibited in 1829. In 1848, Mahatma Phule started a school for girls. By 1850 Savitribai Phule came to be known as the first woman teacher 57 in India. In 1853 the Railway train started commuting between Bombay and Thane. This was a real breakthrough in the traditional mode of transfport which increased the mobility of people to a great extent. In 1854, widow remarriage was legally sanctioned and within six years a Gujarati widow remarried in Bombay. In 1857, the University of Bombay was established. But it took nearly twenty years to produce the first woman graduate. A Parsi girl named Piroda Khurshadoi passed the entrance test of the University and went for higher education. This was a totally new trend. In 1860 Age of Consent Bill was passed and the minimum age formarriage was raised upto 10 years in case of girls. In 1871, women in Pune established 'Vicharwati Stree Sabha' under the initiative of Sarvajanik Kaka. The Sabha must have set very ambitious goals before itself because even a liberal publication like 'Jnanprakash'» which usually used to take a very positive approach towards social reforms, criticised the Sabha for 'dreaming of running when one has yet to learn how to walk ' ! The Sabha did not flourish much, probably because it set itself certain goals for which the society was not yet prepared (8). In 1882, Smt. Tarabai Shinde, an activist of Stayashodhak Samaj wrote an essay titled "Stree Purush Tulana", wherein she bravely compared the duel sets of behavioural norms that are applied to men and women, invariably to the disadvantage of women. In the same year, Pandita Ramabai established Arya Mahila Sabha. She had a 58 deep insight in the problems of women and took concrete steps to solve those problems. Though one is likely to feel that her work was primarily of social nature rather than political, one must admit that nothing is completely apolitical, more so, when a country is under foreign rule. Padita used to insist that if a man wants to listen to her speech, he should be accompanied by at least one woman in the public meeting. This enabled the women to come out of their houses and participate in public life (9). In 1883 Maharshi Dhondo Keshav Karve started Mahilashram at Hingne. A daily, 'Sudharak', was continuously propogating the liberal thought of Gopal Ganesh Agarkar. In 1883, primary school was started by the Pune Municipality to impart education to both boys and girls on co-education basis (10). In 1893 Savitribai Phule became the president of 'Satyashodhak Samaj parishad' (11). Haharshi Vitthal Ramji Shinde, a Maratha social reformer took great efforts for the upliftment of the downtrodden. He became concerned in the problem of the education of women by his personal experience. His sister Janakka was a destitute woman. He wanted to admit her in the 'Sharada sadan' of Pandita Ramabai. But he was told that she will not be allowed to go home for five years nor will she be allowed to see any relatives during this period. He was afraid that this may lead to her conversion to Christianity, so he decided to enroll her in the Mahilashram started by Maharshi D.K.Karve at Hingne. However, she did not get admission to the 59 Hahilashran because Maharshi D.K.Karve was of the opinon. that the time was not yet ripe for the education of non- Br*hffiins. Vitthal Ramji Shinde, who Later cane to be known as Maharshi, was very much hurt by this and started working for the cause of the lower castes. In 1910, the Depressed Class Mission tried to awaken the people about the vices of the tradition of " Dev Dasi " at the time of Jejuri pilgrimage (12). In 1935, the 'Sakesha' widows got social sanction when they were allowed to touch the idol of Lord Vithoba at Pandharpur (13), THE NATIONALIST MOVEMENT: The year 1885 presented the greatest landmark in the history of India's freedom struggle. In this year, the Indian National Congress was established in Bombay. After the establishment of the Congress the line of demarcation between 'social' and 'political' became slightly visible. Several fragmented groups assembled under the umbrella of the Congress and in course of time, the Congress flourished to such an extent that participation in the Congress was considered as participation in mainstream politics. In the Congress women found a platform for their participation. Though not a single woman was present at the first session of Congress, Sir Allen Hume had realised the importance of participation of women. He cautioned the political forces that unless the elevation of women of the nation proceeds, all the efforts for political 60 enfranchisement of people will remain fruitless. In 1889 Charles Bradley, the then M.P. in the British parliament wrote to Pandita Ramabai and suggested that the Indian National Congress was going to be the future parliament of India, so it would be wise to get associated with it at the earliest juncture. He advised her to send some women delegates to attend the session of Congress. Pandita Ramabaia realised the importance of this suggestion and tried her best to get some women delegates elected. However, all her efforts in Pune remained fruitless due to the severe opposition of Justice M .G. Ranade. Even Ramabai Ranade refused to attend the session. But Pandita Ramabai was not discouraged. She went to Bombay and elected four representatives on behalf of the Arya Mahila Sabha. She also selected four representatives on behalf of Women's Temperance League in Bombay. However, the remaining four representatives were not from Maharashtra. Rashitai Kanitkar, Shevanta Nikube and Shanta Nilkanth were among those who attended the session under the leadership of pandita Ramabai.