Gender: Tarabai Shinde PDF

# UNIT 2 ## GENDER: TARABAI SHINDE ### Devendra Dilip Pai Assistant Professor, School of Open Learning, DU ### Structure - 2.1 Learning Objectives - 2.2 Introduction - 2.3 Life and Works: Tarabai Shinde - 2.4 Women Position in Maharashtra in Late 19th Century - 2.5 Gender Issues in Colonial India...

# UNIT 2 ## GENDER: TARABAI SHINDE ### Devendra Dilip Pai Assistant Professor, School of Open Learning, DU ### Structure - 2.1 Learning Objectives - 2.2 Introduction - 2.3 Life and Works: Tarabai Shinde - 2.4 Women Position in Maharashtra in Late 19th Century - 2.5 Gender Issues in Colonial India - 2.6 Practice and Custom of Marriage - 2.7 Idea of Public and Private Sphere - 2.8 Providing Social Criticism to Colonisers and Indian Men - 2.9 Summary - 2.10 Glossary - 2.11 Answers to In-Text Questions - 2.12 Self-Assessment Questions - 2.13 References/Suggested Readings ## 2.1 LEARNING OBJECTIVES After reading this unit, students should be able to: - Analyse the differences between the global feminist movement and the gender issues specific to Indian society during colonial times - Explore how Indian social reformers used vernacular literature to critique colonial hegemony and address gender inequalities - Examine the contributions of Tarabai Shinde as a radical social reformer in challenging conventional gender norms and advocating for women's rights in nineteenth-century Maharashtra - Evaluate the effects of British colonial policies on reinforcing patriarchal structures and restricting women's rights in Indian society - Reflect on the impact of Tarabai Shinde's work on contemporary gender issues and feminist movements in India ## 2.2 INTRODUCTION There are significant differences between the overarching global narrative and the gender issues that are prevalent in Indian society. Colonial authoritarian rule perpetuated the myth that Indians lacked the political savvy necessary to govern themselves effectively. However, coloniser hegemony is susceptible to criticism on the basis of vernacular literature, which was written by a number of social reformers in India. The narrative included that the Western female philosophers handled the gender question and the beginnings of feminism in their country first, and subsequently, it became a global movement. This is the grand narrative that has been generated. On the other hand, the idea of feminism and gender concerns can be traced back to radical modern intellectuals in India through their vernacular works. In the late nineteenth century, Tarabai Shinde was one of the individuals in the society of Maharashtra who questioned the gender relations in Indian society. Tarabai Shinde was a radical social reformer from Maharashtra. She challenged the conventional gendered conventions that society upheld at the time. She spoke about the issues related to increasing representation or characteristics associated with femininity in contexts where they were traditionally absent or undervalued and brought attention to the privileges that males had in both the institution of marriage and in society as a whole. She used comparative and dialectic reasoning to draw a parallel comparison between the situation of widows and other groups in society. The reformer was active in the nineteenth century and contributed significantly to the discussion over the roles of men and women within the context of the institution of marriage. According to Ramchandra Guha, Tarabai Shinde is a member of the subaltern feminist movement that has been credited as one of the "makers of modern India." The remarkable work that Tarabai Shinde has written in Marathi is titled *Stripurusha Tulna*. The work was later translated into English by the British historian Rosalind O' Hanlon and given the title *Comparison between Men and Women*. Very few people are aware of Tarabai Shinde's contribution and the remarkable work that she has written. Hanlon is well-known for her extraordinary contributions to the Jyotirao Phule project. She mentioned in her writings that Phule had appreciated Tarabai's writing in Marathi. Tarabai indicated how males mistreated women and were the cause of the oppression. Tarabai's literary style, on the other hand, was extremely entertaining to the reader; she employed sarcasm, stairways, and critical analysis of popular mythical myths. Hanlon asserted that Tarabai offered a critique of the gender dynamics that existed in colonial India. ## 2.3 LIFE AND WORKS: TARABAI SHINDE Tarabai Shinde (1850-1910) was a feminist activist who protested patriarchy and caste in 19th century in India. She comes from a Maratha family and was born in the town of Buldana, which is located in the Berar district, Maharashtra in modern-day India. Her family owned the land and they had lived there for generations. Tarabai's father held the position of the senior clerk in the office of the deputy commissioner of Buldana. Although, her father did not participate in the movement to a significant degree, but he was a member of Jyotirao Phule's Satyashodak Samaj as well. At that time in Buldana, there was no local girl's school when Tarabai was growing up, so she received all of her primary education from her parents at home. She could read and write in the Marathi language and was proficient in English as well. Tarabai got married at a very young age, and her spouse continued to live with Tarabai's family, due to which she was criticised by the society for violating traditions and norms of society. Her work, *Stri Purusha Tulna*, was first published in 1882. This work investigates the role of men and women in Maharashtra's society, as well as their relationship in the institutions and practices of marriage. This piece of literature was written by Tarabai in a particular historical setting. Tarabai was shocked after confronting the widow's emotions and vulnerability. Through her writing, she launched an assessment of men. She highlighted that the social-religious principles used to criticise women are often not applied to men, and she pointed out the disparity between the two. Her poetry represented strong resentment and rage that she felt as a result of her own subjective experiences and insights in that particular period. While she was writing, she had argued that bringing about social change is challenging in an environment that is predominantly influenced by Brahmanical and patriarchal values. First, one must address and reform these institutions for any meaningful change to take root in society. ### In-Text Questions 1. What myth did colonial authoritarian rule perpetuate about Indians, and how was it criticised? 2. How did Tarabai Shinde use comparative and dialectic reasoning in her critique of gender relations in Indian society? 3. What was the primary focus of Tarabai Shinde's work *Stri Purusha Tulna* and how did it contribute to the discussion on gender dynamics in colonial India? ## 2.4 WOMEN POSITION IN MAHARASHTRA IN LATE 19TH CENTURY The literature and culture of Maharashtra both have a long history documenting the active participation of women in the public sphere. Many well-known Bhakti poets were women from the surrounding areas. In the course of history, princesses and queens often served as advisors to their male royal kin and, on occasion, even assumed the role of monarch in lieu of a male ruler who had not yet reached the appropriate age. On the other side, members of the Brahman community pushed for their daughters to receive education and become literate. Even in the late nineteenth century, Brahman women in Maharashtra were pursuing careers as medical professionals and educators. Periodicals written in Marathi were initially published by them throughout the nineteenth century. The statements made by Tarabai in that particular setting played an essential role because she called into question the presumption that men are superior. It was a crucial period for Tarabai because both men and women were advocating for widow remarriage, new institutions for the education of young girls were opening, and traditional customs such as Sati were on the verge of being abolished. However, the manner in which Tarabai had fundamentally questioned the social conventions and cultural biases that serve as the basis for patriarchy and male supremacy is particularly noteworthy. Her commentary sheds light on how women of her social class regarded their place in colonial society as a result of their experiences. Tarabai noted many castes, in an effort to elevate their status, emulated the practices of Chitpavan Brahmans while restricting the ability of their widows to remarry. Also the practice of purdah infuriated her, and she voiced her opposition to it. She stated, "You keep women imprisoned in your home while you work to elevate yourself and establish yourself as Mr. Sir and so forth. You begin your life by amassing all rights in your possession, and then men proceed to relegate womankind to an obscure area and lock her away in purdah." ## 2.5 GENDER ISSUES IN COLONIAL INDIA Tarabai Shinde, a pioneering feminist thinker from Maharashtra, made significant contributions to the discourse on gender issues in colonial India. Her seminal work, *Stri Purush Tulana* (*A Comparison Between Women and Men*), published in 1882, provides a detailed critique of the societal norms and practices that perpetuated gender inequality during this period. This analysis explores the various gender issues highlighted by Tarabai Shinde, providing detailed insights into her perspectives and arguments without using any derogatory or offensive terms for sex, caste, or community. Colonial India was characterised by a patriarchal social structure where men held primary authority in both the public and private spheres. Women were expected to adhere to traditional roles centred around the household, including duties as wives, mothers, and daughters. These roles were often restrictive and limited women's opportunities for personal and professional growth. The British colonial administration introduced several policies and legal frameworks that affected gender relations. While some reforms aimed to improve the status of women, such as banning practices like sati (the self-immolation of widows), other policies often reinforced traditional gender roles and hierarchies. ### Key Gender Issues Tarabai Shinde's critique focused on the double standards that existed in society regarding the behaviour and roles of men and women. She pointed out that women were judged and controlled by strict social and religious norms, while men were often exempted from these same standards. This hypocrisy was a significant focus of her critique, as she argued that these double standards perpetuated gender inequality and injustice. Tarabai was a strong advocate for women's education, recognising it as a crucial tool for empowerment and social change. She criticised the limited educational opportunities available to women and argued that educating women was essential for their personal development and for challenging the patriarchal norms that restricted their lives. Education, in her view, was a means to achieve greater autonomy and agency for women. Tarabai's critique extended to the institution of marriage and the domestic life of women. She highlighted the unequal power dynamics within marriages, where women were often treated as subordinate to their husbands. She criticised the societal expectations that confined women to the roles of wives and mothers, limiting their opportunities for personal and professional growth. Her work called for a re-evaluation of these norms and advocated for more equitable relationships within marriages. One of the most poignant issues Tarabai addressed was the treatment of widows in Indian society. Widows were often subjected to severe social stigma and discriminatory practices, such as being forced to live in isolation and deprived of basic rights and dignities. Tarabai condemned these practices and called for a more humane and respectful treatment of widows, emphasising their right to lead fulfilling lives. Tarabai also touched upon the economic dependence of women and their limited access to labour opportunities. She argued that women's economic dependence on men reinforced their subordinate status and restricted their ability to achieve independence and self-sufficiency. By advocating for greater economic opportunities for women, Tarabai highlighted the importance of financial independence in achieving gender equality. Tarabai Shinde critically examined various religious and social practices that reinforced gender inequality. She argued that many of these practices were based on misinterpretations of religious texts and were used to justify the subjugation of women. By challenging these practices, Tarabai called for a more equitable and just interpretation of religious and social norms that respected the dignity and rights of women. ### Impact and Legacy Tarabai Shinde's work was ground-breaking in its advocacy for women's rights. Her fearless critique of societal norms and her call for gender equality resonated with many and helped to lay the intellectual groundwork for future feminist movements in India. Her writings influenced other social reformers and activists who were working towards the betterment of women's status in society. Her emphasis on education, economic independence, and the re-evaluation of social norms inspired many to continue the fight for gender equality. Tarabai Shinde's legacy as a pioneering feminist thinker continues to inspire contemporary discussions on gender issues. Her work remains relevant today, as it addresses fundamental questions about equality, justice, and the role of women in society. ### In-Text Questions 4. What significant role did Tarabai Shinde play in addressing gender issues in colonial India? 5. What did Tarabai Shinde criticize about the institution of marriage in colonial India? 6. How did Tarabai Shinde view women's education? ## 2.6 PRACTICE AND CUSTOM OF MARRIAGE Tarabai Shinde critiqued how marriage practices reinforced patriarchal structures that subordinated women. She argued that women were often treated as property to be exchanged between families, with little consideration for their personal desires or aspirations. Shinde highlighted the lack of consent and agency for women in the process of marriage. She argued that women were often married off at a young age, sometimes without their consent, and that their wishes were disregarded in favour of familial and societal expectations. Central to Shinde's critique was the observation of gender inequality within marriages. Shinde advocated for women's education as a means to empower them within marital relationships. She believed that educated women would be better equipped to assert their rights and challenge oppressive customs that restricted their autonomy. Shinde called for legal reforms to ensure that women had the right to consent to their marriages and that their interests were protected within marital contracts. She argued for changes in inheritance laws and property rights to empower women economically within the institution of marriage. ## 2.7 IDEA OF PUBLIC AND PRIVATE SPHERE The private sphere traditionally encompasses the domestic realm, including household management, caregiving, child-rearing, and emotional labour. Women have historically been assigned primary responsibility for these roles, often without recognition or compensation. Feminists critique the confinement of women to the private sphere, arguing that it has limited their opportunities for social and economic advancement. This confinement has also reinforced stereotypes about women's roles as caregivers and undermined their autonomy and agency. Feminists challenge traditional gender norms associated with the private sphere, advocating for a redistribution of caregiving responsibilities and recognition of unpaid labour. They argue for policies that support work-life balance, parental leave, and affordable childcare to empower women's participation in both spheres. Tarabai went on to explain how the restrictions imposed by these standards limited women's mobility. While she did not explicitly delineate between public and private spheres as Western feminist theorists did, her critiques can be understood within a framework that examines the division of roles and responsibilities based on gender. Her advocacy for women's rights encompassed challenging societal norms that confined women to domestic roles (private sphere) and advocating for their inclusion and participation in broader social and political spheres (public sphere). ## 2.8 PROVIDING SOCIAL CRITICISM TO COLONISERS AND INDIAN MEN Tarabai Shinde criticised the impact of colonial policies on Indian society, particularly how they reinforced patriarchal norms and restricted women's rights. She argued that colonial authorities often overlooked or perpetuated gender inequalities in their governance and administration. Shinde advocated for women's education as a means of empowerment against colonial oppression. She believed that education would enable women to challenge colonial narratives and assert their rights within both familial and societal contexts. Shinde criticised cultural imperialism imposed by colonial rulers, which often undermined indigenous traditions and customs, including those related to gender roles and women's status. She emphasised the importance of preserving and respecting Indian cultural values while advocating for progressive reforms. Tarabai Shinde challenged Indian men's roles in perpetuating patriarchal structures that marginalised women. She criticised traditional norms that restricted women's autonomy, education, and participation in public life, arguing that these norms were upheld by male-dominated social systems. Shinde advocated for legal and social reforms that would dismantle discriminatory practices and ensure gender equality. She called for reforms in marriage laws, inheritance rights, and societal attitudes towards women, challenging Indian men to support progressive changes that benefit women's empowerment. Shinde highlighted gender double standards within Indian society, when men enjoyed greater freedoms and privileges compared to women. She critiqued how these standards restricted women's rights and opportunities. ### In-Text Questions 7. What did Tarabai Shinde critique about the process of marriage in her society? 8. How did Tarabai Shinde view the role of women's education in marital relationships? 9. What was one of Tarabai Shinde's criticisms of colonial policies in India? ## 2.9 SUMMARY - The global feminist narrative differs from the gender issues in Indian society, where colonial rule perpetuated myths about Indian governance abilities. - Feminism and gender concerns in India trace back to radical modern intellectuals through their vernacular works. - In the late nineteenth century, Tarabai Shinde, a radical social reformer from Maharashtra, challenged gender conventions in Indian society. - Shinde spoke out against the societal norms that undervalued femininity and highlighted male privileges in marriage and society. - She used comparative reasoning to draw parallels between the situation of widows and other societal groups. - Shinde's work *Stri Purusha Tulna* was written in response to the emotional and social challenges faced by widows in Maharashtra. - Shinde critiqued marriage practices that subordinated women, advocating for consent, education, and legal reforms to empower women. - Shinde's work implicitly challenged the traditional confinement of women to the private sphere, advocating for their participation in broader societal roles. - Shinde criticised colonial policies that reinforced patriarchal norms and restricted women's rights. - She opposed the cultural imperialism of colonial rulers that undermined indigenous gender roles and women's status. - Shinde challenged Indian men for perpetuating patriarchal structures and advocated for legal and social reforms to ensure gender equality. - She highlighted the importance of women's economic independence in achieving gender equality. - Tarabai Shinde's pioneering feminist work continues to inspire contemporary discussions on gender issues in India. ## 2.10 GLOSSARY - **Patriarchal:** It refers to relating to a system where men hold primary power and predominate in roles of political leadership, moral authority, and control of property. - **Vernacular Literature:** Vernacular literature is the literature that is written in the native language of a region, reflecting local culture and issues. - **Social Reformers:** Social reformers are the individuals advocating for changes in society to address social issues and injustices. - **Colonial Hegemony:** It refers to the dominance of colonial rulers over the colonised population, often justified by myths of superiority. - **Gendered Conventions:** These are the social norms and practices that define and limit roles based on gender. - **Cultural Imperialism:** It referred to the imposition of one culture over another, often seen in colonial contexts where colonisers’ culture is enforced over indigenous traditions.