The Nehru Women
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HE NEHRU HOUSEHOLD is the only Tone (to my knowledge) in which three generations of women partici-pated in national political life during the Independence struggle. The Nehru Women Anand Bhawan (the Nehru home in Conflicts and Stresses During the Freedom Movement Allahabad) became the central point for all nationalist activities, not only Suruchi Thapar in Allahabad, but for the whole of Uttar Pradesh. The Nehrus were Saraswat Brah-mins and hailed originally from make a good Hindu out of me [and level of awareness and involvement Kash-mir. Besides being an elite who] insisted on taking me to the in political work of individual women. household, the Nehrus were “different temple.” (Hutheesingh, 1967: 26). Women did not take to nationalist because the family was more Swaruprani was from the first activities ‘naturally’. They were progressive than others and our way generation of women, but also the ridden with conflicts and ambiguities of living was foreign oriented.” only one from her generation in that which had to be resolved. For some, (Pandit, 1979: 32), Motilal Nehru was particular household to have like Vijaylakshmi Pandit, domestic life drawn immensely towards the British participated in the nationalist was endangered, while for women like way of living. As Vijaylakshmi remarks: movement. Age, education, nature of Swaruprani, politics was a totally new “He mostly wore European clothes the imme-diate influence (be it from activity. Dilemmas had to be resolved outside the home, ... entertained father, brother or uncle) and social both in the home and ‘in the streets’. lavishly and gracefully. The guests constraints of the time affected the Swaruprani initially found it were carefully chosen, the dining table difficult to fully set with Sevres, crystal and silver...” comprehend the (Pandit, 1979: 36, 37). Motilal’s second changing reality. As daughter, commenting on their her daughter writes: lifestyle, said: “Six days a week we “Mother’s horizon did ate in western style, wearing our not extend beyond the English clothes and sitting in Victorian family. Her philosophy chairs... On Jhe seventh day, or on of life was simple and Hindu festivals, we ate in the Hindu her mind uncluttered manner.” (Hutheesingh, 1967:7). by doubts. She Swaruprani Thussu, Motilal’s accepted the second wife, also came from a background and Kashmiri Brahmin family, but unlike traditions that she had her hus-band or daughters, “There inherited and was had been no western influence in her content to function upbringing... She understood but unquestioningly spoke no English, yet this did not within that prevent her from doing her duties as framework.” (Pandit, a hostess at western style parties.” 1979: 39). Thus it came (Pandit, 1979: 38). Her orthodox as no surprise when upbringing also influenced her ideas Swaruprani objected towards the upbringing of the second to both her husband generation, that is, her daughters. and her son’s Krishna Nehru writes,”The person nationalist activities. who frustrated Miss Hooper most in She was a woman for her attempt to make me an English whom family life was lady was my mother, who wanted to Nehru’s mother, Swaruprani very important. No.77 (July-August 1993) 13 Vijaylakshmi writes: “This was a time especially mother, who was of great domestic strain, and constant completely broken. On Jawahar’s adjustments and compromises were shoulders fell the entire burden of our called for. New thinking was necessary little family... soon he took his father’s for new designs that would affect the place and we started to depend on national destiny that now began to him more and more for every little take shape. Mother felt acutely thing. We still do so...” (Hutheesingh, miserable over all that was happening. 1944: 74). The person she loved most, her son, It was Swaruprani who had a was deeply disturbed and unhappy. difficult time both in adjusting to the He was obviously on the verge of changing family situation and the some action that she would have various demands of the nationalist appreciated in a mythological figure movement which were threatening her but not in one on whom her hopes of traditional orthodoxy and certain of happiness on earth and her place in her fixed notions about Hindu heaven depended. Then there was the womanhood. serious situation developing between In the 1920s, the charkhaandkhadi her husband and her son. What was Motila Nehru were seen as the cultural symbols of going to happen? How could she take nationalism and swaraj. Gandhi, who sides or understand this new an arrest or to cart away costly rugs encouraged spinning and weaving ‘mahatma’ whose business, if any or furniture in payment of small fines... khadi, saw it not only as a means of thing, should have been to look after From moment to moment we lived a self-reliance but also as a means of people’s morals instead of meddling confused and unpredictable life, never promoting the indigenous industries. in family matters? It was a ridiculous knowing what might happen next.” He asked the nation to forsake foreign idea to fight a powerful government (Hutheesingh, 1969: 34). cloth and take to handspun cloth. S by getting oneself locked up in jail. It I have described the tensions and waruprani was not appreciative about was wrong to abandon ones’s uncertainties in the Nehru household burning foreign cloth; nor was her family.” (Pandit, 1967: 69). during the early years of the elder daughter, Vijaylakshmi Pandit. On December 6,1921 Jawahar and nationalist movement because I think The rest of the family was supportive Motilal were arrested due to their they were crucial in shaping the about the boycott. Vijaylakshmi involvement in non-cooperation. This consciousness of the women Pandit remarks: “However, in this, as was the first time that they were being members, women who had been in most other things, our family took put behind prison bars. Writing about dependent on their menfolk (Jawahar the lead, with only mother protesting the stress and uncertainty and Motilal) not only emotionally but and I silently a betting her.” (Pandit, experienced by individual members of for physical comforts too. Krishna 1979: 83). the Nehru family, KrishnaNehru Nehru writes: “Father had a strong, Swaruprani’s resentment towards states: “We did not know what over-powering personality and a khadi was apparent at her daughter, hardships were in store for them. It kingliness which made him stand Vijaylakshasi’s wedding. Kashmiri was hardest of all for my mother to apart... To as children and many brides usually wear pink cotton saris whom the past few months of constant others dependent Bpon tern, he was on their wedding, along with jewellery change had been a sort of nightmare a tower of strength. And I am afraid (given to them by their parents). This she had not quite fathomed. But she we took full advantage of the fact.” was conveyed to Gandhiji, and teek was a brave wife and a still more brave (Hutheesingh, 1944: 70). And when came a letter saying he could not mother. On no account would she Motilal Nehru died (the oldest male approve of this at all. I must weartoadt allow the others to see bow wretched member), dependency was shifted on and fee was no question of jewels she felt at that moment.” to Jawahar. There were many family being worn.” (Pandit, 1979:72). (Hutheesingh, 1944:25). matters that hid to be looked Mo by Vijaylakshmi describes fcer Elsewhere, KrishnaNehru writes: Jawahar, but had to be kept pending mother’s reaction: “Mother could not “The police swooped down on us at dae to his absence. At that time all of have been more angry. She had, so any hour of the day or night—tomake us needed his presence badly, far, not accepted Gandhiji as a friend, 14 MANUSHI conld not understand Ms politics and neces-sary for the well being of and participate requires more certainly did not think he had the right Kamala’s husband.” (Kalhan, 1973: research. Swaruprani was involved in to advise the family on personal 89). a number of activities and carried on matters.” (Pandit, 1979: 72). S In the capacity of a mother-in-law, with them even after the death of her waruprani remarked: “If she must be she had certain fixed ideas — a close husband. The fact that her husband dressed like a villager’s child, there reflection of her orthodox upbringing was dead and by January 1932, the will be no wed-ding.” (Andrews, 1967: and theprevailing social ideology. For main leaders, Jawahar, Gandhiji and 68). A com-promise was reached example, Swaruprani’s idea of having Vallabhbhai, were arrested, might have between Motilal and Swaruprani that only grandsons. Krishna Nehru given sufficient cause to Swaruprani the khadi would be dyed shell pink! narrates an episode: “After what to participate and keep the movement Similar anxiety was expressed at seemed an age to me, the doctors going. Krishna Nehru writes: “Many Krishna’s wedding by her mother. On came out. The Scottish doctor who of us who had not taken a very active Krishna’s wedding, Sarojini Naidu deliv-ered Kamala announced to my part in the previous movements, now sent a letter to her in which one of the brother: ‘It’s a bonny lassie, sir’. My threw ourselves with all the strength things that was mentioned was that mother blurted out: ‘Oh! But it should and enthusiasm at our command into “I see that Swamp and Kamala are here have been a boy’. She had wanted a the struggle. My mother, aged and to get together a hurried trousseau son for her only son, and the women delicate though she was, did not lag for you, and are complaining of the folk around her pulled long faces in behind.