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In the Indian Freedom Struggle with Special Reference to Kerala

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In the Indian Freedom Struggle with Special Reference to Kerala Research Journal of Kisan Veer Mahavidyalaya, Wai (A Multilingual and Multi-disciplinary Research Journal) Issue-3, Vol.- 1, PP- 52-55 Jan-June, 2019 Unregistered Representation of Women “Heroes” in the Indian Freedom Struggle with Special Reference to Kerala Sandhya M. Unnikrishnan Department of History N. S. S. College, Manjeri, Malappuram (Kerala) Indian freedom struggle became a mass protest against breast tax. An ezhava woman, movement with the non-cooperation movement Nangeli, cut her breast and placed it before the lounged by Mahatma Gandhi. The Gandhian revenue personal to escape from the breast tax. philosophies of non-violence, Satyagraha with The shanar women were the first to violate the fasting etc attracted even the laymen to the custom of exposing the nudity before the forefront. The Khadi movement, civil landlords. The social awareness provided by the disobedience movement and the introduction of Christian missionaries made them cover the basic education concepts etc paved way for a upper part of the body like the higher caste national renaissance. women and this led to a social unrest. The Even before reaching the waves of this colonial intervention made the state government renaissance, Kerala society was undergoing to issue orders permitting the shanar women to some structural changes. Before evaluating these use the upper garment with slight changes from changes, we have to examine the social that of higher caste women. conditions of Kerala in the early 19th century. The Pulaya women who covered their breast The social frame work was based on caste using stone and bead necklaces also cast away oriented feudalism. Kerala, being an agricultural their necklaces and started using upper clothes. society, land was the only means of production. Here social awareness was given by the great The Brahmins who occupied the upper strata of social reformer Ayyankali. society were the owners of the land and enjoyed The historians have interpreted these incidents all the privileges of priesthood and as attempts of social reform movements or as a entrepreneurship. They were the final word in part of missionary activities. Even though the maintaining the value systems, rules and issue was related with the human rights of regulations of the social order. women with women participation, it is not The lower strata of the society, or the toiling analyzed in a gender perspective. Another thing class were denied all human rights or individual to be noted is that the toiling class women status. They had no right to education, no right enjoyed more social mobility and awareness to walk on public roads, no right to appear in than the upper class women. public places or in temple premises and no right By the second half of 19th century, the even to dress or wear ornaments as they wished. tremendous changes occurred in Kerala society. There existed the savage modes of taxation like These changes resulted in the emergence of the taxation for growing hair, the taxation for the political consciousness among Kerala women. A breast of women, etc. These were applicable for number of factors contributed to this situation. the lower caste only. The lower caste women The missionary activities played a prominent had to appear before the landed aristocracy role in imparting education to the lower caste without covering the breast. The initial protest section of the society. This also imparted social was against the uncivilized practices. Sri. N. R. awareness and knowledge about individual Krishnan describes an incident of a women rights. The English education and the spread of 52 Research Journal of Kisan Veer Mahavidyalaya, Wai (A Multilingual and Multi-disciplinary Research Journal) Issue-3, Vol.- 1, PP- 52-55 Jan-June, 2019 western ideas changed the outlook of the led to the disintegration of the joint family younger generation. The education created system and gave way to the nuclear family opportunities for new employment irrespective system. All these reforms changed the life style, of caste hierarchy. Gradually, the agrarian values and concepts of life and provided self- economy gave way to a new economy based on confidence for the younger generation, commercialization and employment. especially for the women. When they were Commercialization of agriculture, introduction released from the tharavadu or joint family, they of railway and communication facility, gained new identity and individuality as administrative reforms, legal reforms and housewives. tenancy reforms provided a new pursuit to social The media, the contemporary literature, print mobility and changes. culture, etc were also responsible for the Gradually the state government provided changes in the women perspective. Powerful education facilities by opening vernacular and social novels like Indhulekha, Saradha, etc had English schools and education was becoming the strong female characters with strong identity and symbol of power and prestige. The emergence of value concepts. These characters influenced the an educated middle class with salary earning educated women a lot and they wanted jobs, the introduction of plantation cultivation, themselves to be like these heroines. the opening of new industries, etc improved the The social reform movements and national economic status of the society. struggle for independence resulted the active The formation of caste organization like SNDP, participation of women in social activities. The Sadhujana Paripalana Yogam, the NSS, the spirit of nationalism under the Gandhian Yogakshemam, etc contributed a lot to the social leadership attracted Kerala women to the public progress. The social reformers like Chattambi activities. The beginnings of women Swamikal, Sreenarayana Guru, Vagbhadananda, participation were Vaikom Satyagraha and Mannathu Padmbhanaban, etc advocated women Guruvayoor Satyagraha. Both these incidents education for the development of the were connected with the social mobility of the community. Many expensive and futile customs lower castes and for the right to enter the were advised to be abolished for economic as temples for worship along with caste Hindus. well as social stability. Women from different communities conducted The educated younger generation demanded separate meetings favoring the satyagraha. reforms in marriage relations and property Women participation in Salt-Satyagraha, civil relations. The sambhandham type of marriage disobedience, non-cooperation, swadheshi relation did not give any psychological movements, etc., were a new impetus to the attachment in the family life. The father or freedom struggle. husband did not have any responsibility for A number of women activists had dedicated children or wife. This marriage relation had no themselves for the nation’s welfare. Mrs. legal sanctity. The collective demand from Sundara Iyyer, A. V. Kuttimalu Amma, K. younger and educated generation achieved Karthyayani Amma, Annie Mascrine, Anna reforms in marriage relation and gained legality Chandi, Ammu Swaminathan, Devaki by registration of marriages. Narikkottiri, Arya Pallom, Parvathy The marumakkathayam system of inheritance- Nenmenimangalam, Mrs. T. K. Madhavan, Mrs. (the succession from the uncle to nephew) was Parvathy Ayyappan etc were some of the women reformed. The makkathayam or inheritance from activists of the period. the father to son came into being. This in turn 53 Research Journal of Kisan Veer Mahavidyalaya, Wai (A Multilingual and Multi-disciplinary Research Journal) Issue-3, Vol.- 1, PP- 52-55 Jan-June, 2019 A noteworthy feature of the period is the according to our conscience and will…….. and formation of mahila samajams, women’s club to strive for national independence. etc. Educated women took part in its meetings By 1930, there were large scale organizations of and delivered speeches and conducted debates to women’s conferences in which educated women give political awareness to the members to these presented papers and speeches making ordinary organizations. An example to such an women conscious about the need of participating organization was the” Calicut ladies Club”. The in the national movement and temperance members were the wives of native movement. A women’s conference held at administrative officers and the educated women Trichur in which Mrs. A. G. Menon made a of the locality. A few European ladies were also speech. She told ‘we control family. The nation its members. The aim of this association was to itself being a big family, it is our duty to take make women aware of the contemporary part in the nation building and thus we can lead happening around them through speeches and our nation to prosperity and independence’. debates. The caste organizations also promoted Another public conference held at Alappuzha to women organizations under their banner. facilitate the first women advocate of Kerala, The period also witnessed the circulation of Anna Chandi in which many women activists women magazines. The contents of these talked. The main theme of the presidential magazines were women related subjects and address was women and nationalism. A contemporary political issues. Most of these Christian women conference was held at magazines were edited by women themselves. Chengannur under the presidentship of Anna Well known women magazines of the period Chandi. Another all Kerala women’s conference were Sarada, Mahila, Lakshmibhai, Srimati, held at Chavara under the president ship of Subhashini, Vanithakusumam, Vanitha etc. Ammu Swaminathan. Prof. Anandhvalliamma Sarada
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