University of Múmbai: Dept - of Lifelong Learning and Extension

UNIVERSITY OF MÚMBAI
DEPT.OF LIFELONG LEARNING AND EXTENSION

PROJECT ON
STATUS OF WOMEN IN INDIAN SOCIETY
SUBMITTED BY
AKSHAY SHINDE
ROLL NO:-TYBBI:- BI2015043
2017-2018
UNDER GUIDENCE
PROF.MR. PRASHANT BANSODE
MANISHA EDUCATION TRUST
SMT.JANAKIBAI RAMA SALVI COLLEGE OF ARTS,
COMMERCE & SCIENCE
MANISHA NAGAR, KALWA (W), THANE-400605
NAAC ACCREDITED “B” GRADE
1.INTRODUCTION
In most of the human societies, social differentiation between the sexes, the
male and female existed and in majority of them women were assigned an
inferior position. In recent times in the socialist societies equality of status
has been assigned to women, but it is often legal than existential. Thus
women accounting for nearly one half of the human population live in
perpetual subordination to the other half the men.
Women are considered primarily as reproducers although they invented
agriculture and produce about fifty percent of world’s food. Their role as
producers is acknowledged but it is viewed as a transferable role.” It seems
that, the indispensability of women as reproducers of human societies has
1 become an instrument of their enslavement”

Pregnancy is viewed as a period of physical disability. “The dependency
period of a human infant is one of the longest and the women have to bear
the brunt of it. These biologically anchored but culturally reinforced
feminine roles gave birth to the argument that human biogrammer is geared
2 to sexual division of labour in society.” During the early stages of human

society, hunting was an important economic activity and protection of the
community from external aggression, was the most important political
activity, was monopoly of men, a result man’s aggressive and dominating
traits got reinforced. As genetic change is slower as compared to cultural
change, the male and female biogrammer continued even in modern societies.
In the modern industrial societies the status of women deteriorated still
further. According to Marx the distinction can be explained in terms of
values. Values are of two types, use values and exchange values. In pre-
modern societies men and women performed different tasks to produce for
subsistence, hence both were producers of use values. As specialization in
work took place and production became market oriented, men started
producing most for selling and they became producers of exchange value,
while women continued to be the producers of use value. The distinction
between wok and employment became clear. Although women worked at
home but they were not paid for it, hence they were considered unemployed.
The terms “working women” and “mere housewife” indicate the importance
attached to work outside home and insignificance of work done at home. Thus
man as the main producer of exchange values was called “bread-
winner” and woman despite the lot of work being done at home was given
the status of “dependent”.
2.The Social Framework

In order to understand the status of women in India we have to study the
problem in socio-cultural context. Our ancient holy literature, such as Rigveda
shows evidence that, women are fully the equals of men as regards
to access to and capacity for the highest knowledge, even the knowledge of
the absolute Brahma. The brahmavadinis were products of educational
 discipline of brahmacharya, for which women were also eligible.

The Rigveda refers to young girls completing their education as brahmacharinis
and then gaining husbands, in whom they were merged like rivers in the
ocean. The Yajurveda also states that a daughter who has completed her
 bramhacharya should be married to one who is similarly learned.
The Atharvaveda also refers to maidens qualifying by brahmacharya, the
disciplined Life of studentship, fit for married life in the second ashram i.e.
Grihastha ashram. The Upanishad also emphasizes that, the men and women
were equal participants of knowledge.
 Rigvedic society was based on monogamy and was patriarchal. The

Institution of monogamy is the recognition of the high social status of
women. The Brihadaranya Upanishad mentions a ritual by which a person
prays for the birth of a daughter to him, who should be Pandita or learned
 lady. The Grihya – Sutras mention how wife uttered Vedic Mantras,
along with her husband at religious ceremonies, Jaimini’s Purva – Mimansa
also
deals with the equal rights of men and women to the performance of the
highest religious ceremonies.
3.The Political Context

The status of women towards the last part of the British rule in India i.e. in
th the first quarter of 19 Century, some remarkable social changes took place.
Law relating to Abolition of Sati in 1829, suppression of Female Infanticide
etc., were the steps taken towards liberation of women. Introduction of English
as a medium of education provided a gateway to the changing ideas
of Western liberalization and democracy, based on the ideals of individual
freedom, liberty and secularism. The social reformers like Raja Ram Mohan Roy,
Ishwar Chandra Vidyasagar, M.G. Ranade Dayanand Saraswati, Swami
Vivekanand, Dr. Anne Besant, Sister Nivedita contributed significantly to
the social reform movement in India, and aimed at liberating women by
fighting against social evils like sati, purdah, child marriage, female
infanticide, prevention of widow remarriage, devadasi system etc.
The Indian nationalist movement under Gandhiji’s leadership contributed

towards a significant change in the prevailing attitude towards women.
Thousands of men and women both from rural and urban areas joined the
Non-co-operation Movement in 1921 and Civil Disobedience Movement of
1930 in response to the call of Gandhiji and faced police and prisons. The
All India Women Conference was formed in 1927 which was an important
milestone in the march of women towards equality. A series of laws like
Child marriage Restraint Act, Hindu Women’s Right to Property,
Widow Remarriage Act and several other laws regulating the fixation of working
hours and working conditions were passed. This provided an opportunity for the
women to participate in politics and several other fields.
The charter of the United Nations signed in San Francisco in 1945, was the
first international agreement to proclaim gender equality as a fundamental
human right. “Since then the organization has helped to create a historic
legacy of internationally agreed strategies, standards and programmes and
goals to advance the status of women world wide”
For the advancement of women, the plan of action has been on forefronts.
These are, promotion of legal measures; mobilization of public opinion, and
international action; training and research including the compilation of
gender wise statistics and direct assistance to disadvantaged groups etc. “To
day the central organizing principle of the work of the United Nations is
that,” No enduring solution to society’s most threatening social and
economic problems can be found without full participation and
empowerment of the world’s women on an equal footing with that of men in
all spheres, including governance, administration and political process.
Indian Independence in 1947 has marked a major step in the march towards
improvement of social status of women and also in the process of
development of women. As India emerged as a Sovereign Democratic Republic
in 1950, it provided a strong judicial base to the status of women at
par with men in the male dominated society. The constitution of India which
th came into effect on 26 January 1950, guaranteed to every citizen men or
women, some basic Fundamental Rights which emphasized “equality of
status and of opportunities and also enumerated the principles of welfare
state in its Directive principles, of state policy. The Part III of the
constitution includes Articles 14, 15 and 16(2) 21, 23 39(a), 39(d), 39(e) etc.
prescribe equal treatment for both men and women in all economic and
social activities including educational and cultural activities. The Directive
principles as enumerated in part IV of the Indian Constitution provide the
base for equality of women in India.
United Nations’ adoption of Universal Declaration of Human Rights on 10
December 1948 provided for legal equality of sexes in Article 2, had also its
10 impact on woman development.

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UNIVERSITY OF MÚMBAI

DEPT.OF LIFELONG LEARNING AND EXTENSION

1 become an instrument of their enslavement”

2 to sexual division of labour in society.” During the early stages of human

2.The Social Framework

 discipline of brahmacharya, for which women were also eligible.

 Rigvedic society was based on monogamy and was patriarchal. The

3.The Political Context

The Indian nationalist movement under Gandhiji’s leadership contributed

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