Compare medieval and modern women
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In the ancient Indus valley civilisation of India, evidences show the worship of the mother goddess. Hence, the veneration for the mother is evident during that period. During the Rig Vedic period, it is believed that the position of wife was honoured and women’s position was acknowledged, especially in the performance of religious ceremonies.
Education of young girls was considered as an important qualification for marriage. There are references in Vedic literature that in the Kshatriya society, brides had exclusive right of selecting their own consorts, which was known as ‘Swayamvara’. In Rig Vedic society, dowry system was unknown. However, the concept of marriage as a dan or gift was prevalent. Monogamy was the general practice though Bigamy was also in practice, but it was limited to the aristocratic classes. The wife was respected in her new house. The wife participated in the sacrificial offerings of her husband.
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However, being a patriarchal system, the women were expected to bear sons since the son performed the last rites and continued the lineage. Remarriage of widows was permitted under certain conditions. Female morality maintained a high standard although the same degree of fidelity was not expected from the husband. In this age there was no practice of divorce. The Rig Veda states that the widow had the right to marry again with her husband’s brother. Rig Veda recognised the right of inheritance of unmarried daughters on the property of her father but married daughters were exempted.
Gradually, religious ceremonies were increasingly conducted by the priests resulting in weakening of the women’s eminent position in the household. Later, in the Age of the Upanishads, the ‘anuloma’ system of marriage, i.e., between the male of a higher caste and female of a lower caste prevailed during this period.
In the Age of Sutras and Epics, the ‘Grihya-sutras’ give detailed rules regarding the proper seasons for marriage and qualifications of bride and bridegroom. The bride was supposed to be at a mature age, over 15 or 16. The elaborate rites indicate that marriage was a holy bond and not a contract. The women held an honoured position in the household. She was allowed to sing, dance, and enjoy life. Sati was not generally prevalent. Widow Remarriage was allowed under certain circumstances.
On the whole, the Dharma-sutras take a more lenient attitude than the Smritis of a later age. The ‘Apastamba’ imposes several penalties on a husband who unjustly forsakes his wife. On the other hand, a wife who forsakes her husband has to only perform penance. In case a grown up girl was not married at a proper time by her father, she could choose her husband after three years of waiting. The most pleasing feature of this period is the presence of women teachers, many of whom possessed high spiritual knowledge.
As in all patriarchal societies during that age, the birth of a daughter was unwelcome. The son lived with his parents, earned money for the family, protected the family from enemies, and perpetuated the name of the family. The Ramayana along with the Mahabharata and the Puranas constitute the epic literature in India. The position of women gradually deteriorated not only in the society but also in the family. The discontinuance of Upanayana, the neglect of education, and lowering of the marriage age had a negative consequence upon the position and status of woman.
During this period, a woman was considered to be a commodity which could be kept on bet and could be sold or purchased. But we also get quite contrary views from Ramayana and Mahabharata. Sita is regarded as one of the five ideal and revered women in India, the other four being Ahalya, Draupati, Tara, and Mandodari. There are references in Mahabharata which reflects that women used to guide men on religious and social questions. It was expected of a good woman to cooperate with her husband in religious pursuits.
Marriage was a religious sacrament. A woman was considered unfit for independence at any time as she required protection throughout her life. In the Age 600 BC to 320 AD, marriage between the same caste was preferred although inter caste marriages were prevalent. Of the eight forms of marriage prescribed by the Dharma-sutras, the Arsha form of marriage was most popular.
There was several differences between Women during medieval time and modern women; however somethings are in common
EXPLANATION:
Status of Women in Medieval India
Like the previous period, women were considered mentally inferior. They were obliged to blindly obey the husband. The right to research the Vedas was still denied to women. In addition, girls ' marital age has been decreased, reducing their higher-education opportunities. Indian women, besides farmers and weavers, were politically, socially and economically inactive. The removal of women from all important decision-making processes, that is, political subordination. Moreover, most women assumed that their home was their ideal place. They were thus convinced of the inferiority and secondary position of circumstances. As men were known as providers men, except for the working classes in which men and women worked in subsistence and other occupations, women in general relied on me in an economically sustainable manner. In the middle ages many social evils such as female infanticide, sati-based marriage, child marriages, Purdah system and zenana (seclusion of women) developed due to the political instability of northern India, in particular due to the various invasions. Polygamy had become a reality. Islamic rulers had large harems in India. Women were thus seen as devices for sensual pleasure. There was no limit to the number of wives that could be taken by a man, even amongst the Hindus, and a Muslim man could have up to four wives. In culture, child marriage was another social evil during that time. All mental, physical and spiritual growth was denied to these child brides. Female infanticide was a further social sin in medieval India. The Rajputs and the other high castes used this particular system in general. In the time of Dharma Sastras, the Purdah system existed among Kshatriyas. A common phenomenon was the Dowry System. It was in reality "Stridhana," which comprised gifts, decorations, items and cash from her father or kin. But in the medieval period the term acquired special significance. It implied money or "Dakshina," which the bridegroom and the bride were actually presented. In the medieval period, the plight of the Hindu widows grew worse. Caste system rigidity denied them the right to liberty and social mobility. A widow was separated from society and without material pleasure. The condition of the Muslim widow was somewhat stronger as she was able to marry after a period of time following her husband's death. To order to prevent enemy capture and consequent mole-fighting, Jauhar refers to the practice of voluntary immolation by the women and girls of the warriors in order to avoid capture and consequent molestation by the enemy.
Status of Women during Modern Times
Modern India's women were largely influenced by reform initiatives and the upliftment of the western democratic and liberal ideologies. Before the British arrived in India, women's lives were rather patriarchal, subject to constant subjugation and social oppression. The Christian Missionaries became interested in girls ' education after the Bhakti Movement. The Commission Hunter also stressed that women's education was important in 1882. Before 1875 girls were not admitted in the universities of Calcutta, Bangalore, and Madras (now Kolkata, Mumbai, and Chennai). It was not until 1882 that girls could go to higher education.
Since then, the women education has continued to progress. While the number of girls studying at different levels has been low, the number of females studying at all levels had increased significantly since 1941. Women in India suffered from handicaps such as child marriage, polygamy, selling of girls for marriage, severe constraints on widows, lack of access to education, and the limitation on home and child-caring roles throughout the 19th century. Several laws were enacted in the 19th and 20th centuries through the earnest efforts of Indian social reformers, humanists and some British managers to improve women's rights in Indian society. Social reformers made concerted attempts by writing in the newspapers and in influential journals to popularize Widow Remarriage. Raja Rammohan Roy and Ishwar Chandra Vidyasagar were influential among these reformers. In this regard, they have primarily carried out large-scale campaigns in books, leaflets and signature petitions. In 1856, the statute on the re-marriageof Widow comes into effect.
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