India's struggle for independence is of tremendous importance in the history of anti-

colonial movements. The nationalist movement set the precedent of achieving

independence through non-violence and thus a whole new philosophy based on ahimsal
was born. The culmination of the movement in the partition on religious grounds of a
country as big and culturally diverse as India was also significant. However, arguably the
most important aspect of this movement for Independence from a historical point of view
was that it saw mass participation by Indian women, women who had till then been
confined to the domestic sphere.

The contribution of women to the Independence movement was significant. They were
involved in diverse nationalist activities, both within and outside the home. Within the
home they spun and wove khadi, held classes to educate other women and contributed
significantly to nationalist literature in the form of articles, poems and propaganda
material. Shelter and nursing care were also provided to nationalist leaders who were in
hiding from the British authorities. Outside the home Prabhat feris were organized in
which women from all castes and classes would walk to the local temple singing songs to
rouse the nationalist and patriotic feelings ofthe people. In addition they held meetings
and demonstrations, took part in satyagraha, picketed toddy and foreign-cloth shops, went
to prison and also suffered brutalities at the hands of the British police.
In the Indian tradition the mother has always been deified. Thus, for example, goddesses
like Durga, Saraswati, Sita and Vaishno were regularly represented as mothers.2 This
sanctified image of the mother was now considered an important vehicle by the
nationalist leaders to convey the idea of a strong 'civilization' to the British. It was argued
that the west did not stress mattabhav (motherhood) qualities as they were in India.
'Motherhood', as thus defined, implied a woman not only loving or caring for her
children, but also producing healthy progeny (the mother as race nourisher). She had also
to undertake the task of educating her progeny to be the future en-lightened citizens of
India. In the extremes of honour and serfdom accorded to womanhood Asia is one. It has
messages concerning the sanctity of life, the vocation of woman as race nourisher....
None holds this Oriental culture more tenaciously,
more authentically, than its women.

The new woman' in the twentieth century

By the early years of the twentieth century, the construct of the 'new woman' and the
associated ideas of' femininity' and 'motherhood' were beginning to be modified to meet
the requirements of a changing political atmosphere. Indian society was already
undergoing changes in matters related to gender, and the political movement for
Independence was gaining momentum. The emergence of Gandhi on the political scene
in the 1920s as the nationalist leader had tremendous impact on women. His ideas about
women's roles in the nationalist movement were considered 'revolutionary' for that
period. Though he believed in gender-specific roles, he was very critical of those roles
that cloistered women in ignorance and affected them adversely, like purdah, dowry and
the devadasi (temple dancers) tradition.
It is pertinent to discuss how Gandhi envisaged the participation of women in nationalist
politics. He realized the significant role women could play in the nationalist movement
by their active participation. Also, he realized how the construct of the 'new woman' had
to be modified to bring women out of their homes. He argued that the qualities of self-
sacrifice and 'silent suffering' were ingrained in Indian women. Thus women were ideally
suited to participate in his movement, the core concepts of which are ahimsa (non-
violence in thought, action and deed) and satyagraha: 'If non-violence is the law of our
being, the future is with women'.
Gandhi thus stressed those attributes of women which were beneficial for his political
campaign. An integral feature of Gandhi's civil disobedience movement, and one for
which women were particu-larly suited, was spinning and weaving khadi. Gandhi
advocated self-reliance by weaving one's own cloth and boycotting foreign cloth. It was
easy to identify spinning and weaving khadi as women's dharma (the eternal law of the
Hindu cosmos) or duty, since it was primarily women's responsibility to feed and clothe
her family. Sarladevi Sarab- hai, an activist, acknowledged her motivation to join the
nationalist movement 'as a desire to fulfil her dharma'. Spinning on the charkha (spinning
wheel) was an integral part of Gandhi's Constructive Programme and his campaign
against the colonial masters. The charkha was identified as the national symbol and later
incorporated in the national flag of India. Spinning and weaving khadi enhanced the
significance of women's contribution to the movement in their own eyes. Also, the more
tradition-bound women could have the satisfaction of participating without going on the
streets. Despite all the above, Gandhi remained a 'traditionalist' in the domestic sphere.
His construct called for no reorganization of familial duties. In fact, he believed that
political participation could not take place at the cost of domestic duties.

Nationalist activities of women-

The mass participation of women in the nationalist movement is a well-recognized

historical reality. Their activities within the movement were, however, diverse. While
some women participated actively on the streets, others just gave support to the
movement. One activity which received a particularly eager response from women was,
for example, the breaking of salt laws. Salt was a commodity that affected women from
all walks of life equally. Women all over the country marched to the sea depots to
manufacture salt, an activity which was illegal.
Women were also made responsible by Gandhi for picketing liquor and foreign cloth
shops. The women would sit outside the shops and dissuade customers from making
purchases. If this tactic did not work they would lie in front of the stores and effectively
stop customers from going in. Often picketing relied on the social pressure that it could
exert - so for example most of the women involved pickets were from the same caste as
the men visiting the liquor stores.
Other forms of agitation involved leading processions, holding meetings and courting
arrest. Often, after leading a procession, women leaders would make speeches exhorting
their fellow-activists to achieve greater heights of patriotism. In some meetings
proscribed literature was also read. Many women were thrown behind bars: so, for
example, of the 80,000 people arrested during the salt satyagraha, 17,000 were women.
Women who did not take an active par contributed by spreading the message of
Swadeshi. They also held classes in various ashrams on spinning and weaving khadi. The
most visible participation in all these activities came from 'middle class' women. There is,
moreover, a presupposition in most historical tracts on Indian nationalism that middle-
class women were united on the basis of their gender, shared a common political goal,
i.e., the anti-colonial struggle, and had the same political consciousness.

Various Women figures who participated in the Nationalist struggle

Indian women participated in the nationalist movement not only in the public domain but
also from the domestic domain. A large majority of women during the movement
retained their traditional roles and still made significant contributions to the movement
from within the domestic sphere. The movement's success was dependent on women's
contribution and the nationalist movement benefited from the nationalist activities of
women. The relationship between the nationalist movement and middle-class women was
thus mutually beneficial. The nationalist symbols and representations of women created
by the leaders greatly facilitated women's involvement in the movement. The nature of
activities that women engaged in helped the politicisation of women's consciousness.

Indian women played a pivotal role in the Indian freedom movement against British rule.
They participated in various forms of protest including civil disobedience, non-violent
resistance, and boycotts. Women from diverse backgrounds including royalty,
aristocracy, and commoners joined the movement, breaking social norms and defying the
colonial authorities. Despite facing numerous challenges such as violence, imprisonment,
and social stigma, these women stood up for their rights and freedoms, inspiring future
generations to fight for their rights. Some of the notable women freedom fighters of India
include Rani Lakshmibai, Sarojini Naidu, Aruna Asaf Ali, and Kalpana Dutta. The
contribution of these women to India’s independence movement continues to be
remembered and celebrated today.

Annie Besant
She was an ardent supporter of Irish and Indian Home- Rule.
- After being influenced by Madame Blavatsky of the Theosophical Society, she
embraced theosophy.
- Annie Besant joined the Indian National Congress.
- With the outbreak of World War I, Besant believed India had an opportunity and
founded the All India Home Rule League in 1916, demanding complete independence.
- Released in September 1917, she was elected President of the Indian National Congress
in December, with Mahatma Gandhi supporting her.
- Annie Besant played a significant role in education, including being a co-founder of
Banaras Hindu University.
- She emphasized the importance of studying ancient Indian religions, philosophies, and
doctrines.
- Besant established the Central Hindu School and founded several institutions, including
the Madras Parliament, Madanapalle College, Adyar Arts League, Bombay Home Rule
League, Girls' College in Benares, Order of the Brothers of Service, Women's Indian
Association at Adyar, and All-India Women's Conference in Poona in 1927.

Sarojini naidu-
She was recognised as the 'Nightingale of India' or 'Bharat Kokila' by Mahatma Gandhi.
- She actively participated in the Home Rule movement initiated by Annie Besant.
- Sarojini Naidu emerged as a key figure in leading the Civil Disobedience Movement
and the Quit India Movement.
- She accompanied Mahatma Gandhi to London for the Second Round Table Conference
in 1931, aiming to foster Indian-British cooperation.
- Instrumental in establishing the Women's India Association.
- In 1925, she was appointed as the President of the Indian National Congress.
- Later, in 1947, she became the Governor of the United Provinces, becoming the first
woman to hold such a position in the Dominion of India.

Suchita Kriplani -
 She founded the All India Mahila Congress in 1940, advocating for women's rights and
empowerment.
- She worked closely with Mahatma Gandhi during the tumultuous time of the Partition
riots, accompanying him to Noakhali in 1946.
- She was selected as one of the 15 women to participate in drafting the Indian
Constitution as a member of the Constituent Assembly.
- She was first woman Chief Minister of Uttar Pradesh.

Diverse woman’s active engagement in protests, grassroots еfforts, and civil disobedience
еnrichеd thе frееdom movеmеnt's fabric. British officials and Indian nationalists realised
women's participation strengthened the national struggle immensely. Dеspitе significant
stridеs, gеndеr еquality challеngеs еndurеd in both prе-and post-indеpеndеncе еras,
еxposing thе nеcеssity for sociеtal transformation alongsidе political changе. Women's
participation illuminatеd thе еntwinеd paths of libеration and rеform, еmphasizing thе
еnduring fight against еntrеnchеd patriarchal norms and structural imbalancеs.
Tracing the history of women's participation in national movements is challenging. The
absence of women from historical narratives has been observed. Over the past few
decades, a continuous effort has been made to close the gaps and include women in the
story. Many sources have aided this reconstruction. This includes autobiographies,
personal diaries, and other writings by women published in periodicals. To understand
the role played by women in the Indian National Movement, one has to rely on these
sources. The women's participation in national movement was remarkable, and one of the
example is women’s participation in the Swadeshi campaign. They picketed liquor stores,
boycotted foreign products, and did not pay taxes. The national movements of India had a
sizable proportion of women.

The Growth Of Feminism In India

The growth of feminism in India was an essential feature of the era. Women's
participation followed it in the national movement. Irish women like Margaret Cousins
supported the Indian women's quest for representation. The Indian Women's Association
was established in 1917 to send a delegation to Edwin Montagu. The group requested that
women be given voting rights.
Women's organizations and girls' schools increased nationwide around the start of the
20th century. Women's access to education and their women's participation in national
movements are related. Many women were introduced to the nationalist movement for
the first time on their way to school.

Women Participation in Khilafat and Non-cooperation Movement

Women's participation in national movements made some significant advancements. The
efforts of Bi Amman, the mother of the Ali Brothers, were important in the success of the
Khilafat Movement. She was referred to as Bi Amman, which was her preferred name.
She went by the name Abadi Bano Begum. She was a strong woman who did not let
patriarchy or the pardah stand in her way. She began participating in politics when her
sons were jailed because she believed the cause should not suffer. She contributed to
women's participation in national movements.
Another significant breakthrough occurred during the Non-Cooperation Movement. The
woman came to be sentenced to prison for the first time. Gandhi urged them to turn out in
big numbers for the INC session held in Ahmedabad at the end of 1921. In her memoir,
"With No Regrets," Krishna Hutheesingh gives us a detailed account of this journey.
The Non-Cooperation Movement reached its peak. Soon, most of its leaders were
detained. The women took it upon themselves to maintain the movement. They
conducted gatherings, spoke in front of huge crowds, and even entered prison. Women
also participated in the Awadh peasant movement. Baba Ramchandra's wife, Jaggi Devi,
was a prominent character. Women's participation in national movements is remarkable.

Women Participation in Civil Disobedience Movement

Gandhi announced that women's participation in national movements was debarred.

Women were asked not to take part in the Dandi March. For females like Kamaladevi
Chattopadhyay, this wasn't very pleasant. She hurried to convince Gandhi to include
women in the movement. As a result, the curtain of centuries was ripped apart.
Women of all ages and socioeconomic backgrounds emerged in their hundreds
thousands. They cast free the cultural chains that had bound them for so long. The
women's participation in national movement was exceptional. Still, women suffered the
consequences, and many of them were jailed.
Women were picking their husbands now, and some even opted not to get married. A few
of them even left husbands with whom they didn't get along. Gender equations were
changing. Women's participation in national movements was also coming to the fore. For
instance, Jivat Kripalani, a close adherent of Mahatma Gandhi, married Sucheta
Majumdar. They had to consider objections from Mahatma Gandhi as well as from their
own families.
Another illustration is Jayaprakash Narayan and Prabhavati. They decided not to have
children and spent their lives for the nation.
Asaf Ali and his wife, Aruna Ganguly, are a third example. Like Sucheta, Aruna chose a
man older than her to follow her religion when she got married. Sucheta Kripalani and
Aruna Asaf Ali later became significant leaders of the Congress. They could do so
because of the freedom these unorthodox marriages provided for women. Mahadevi
Varma ended an incompatible marriage and pursued a professional career. She is an
example of a woman choosing to forego marriage due to incompatibility.

Women's Participation In Quit India Movement-

Their contributions to the 1942 Quit India Movement were much more crucial. It's
interesting how well women understand the nuances of this movement. Women also
showed leadership in various ways. They printed pamphlets, disseminated underground
literature, and operated a Congress radio.
Together with Vithalbhai Jhaveri and Babubhai Khakar, Usha Mehta, they founded
Freedom Radio in Bombay. It ran from September 3 until November 12 of the same year.
Even in the most improbable locations, there were women's processions during the Quit
India Movement. There were active girl students at Meerut, several Assam, Sagar and
Wardha regions. The women's participation in national movement was astounding.

Women In Revolutionary And Left Movements-

The HSRA served as the umbrella organization for revolutionary ideas. It was tough for
women to join these revolutionary organizations because they operated secretly and had a
hard life. Women, Prakashvati, have stated that the men discouraged women from joining
their organization.
Yet, female revolutionary groups in Bengal organized physical culture clubs. They also
read forbidden revolutionary literature covertly. Pritilata Wadedar and Kalpana Dutt who
were among other enthusiastic revolutionary women who participated in the Chittagong
Armory Raid. They got more actively involved in revolutionary operations. Such
women's participation in national movement was commendable.
The Indian Nationalist Movement saw the rise of a strong Left alternative in the late
1920s. Due to the Communist Party's more radical agenda, many women decided to join.
The newly-emerging Soviet Russia was making impressive plans through reforms in
agriculture. It even introduced the Five Year Plans.
Rampur's Hajra Begum indicated she was not drawn to the Gandhian programme. She
relocated to England to further her studies and had the chance to travel to the Soviet
Union. She claimed that her intellectual affection for Communism became much more.
The number of women involved in the Left organizations multiplied throughout the
1940s. This includes organizations such as the Progressive Writers' Association. Others
contributed to literature, theatre, and music. Some of these women were Rasheed Jahan,
Ismat Chugtai, and Rekha Jain.
In many parts, these cultural expressions were used to mobilize the common classes. This
and the women's participation in national movements show how far women had
progressed by the 1940s. They were considered the "movers of history."
The Swadeshi Movement catalyzed women's involvement in the Indian Nationalist
Movement. Through education, women's organizations, and rising political involvement,
women's lives saw significant changes. The women's participation in national movement
was a courageous decision. Many women ended up on the streets, in jails, and
legislatures. Yet, all this gave them power in many different ways.

Conclusion-

Therefore, women played a crucial role in India’s independence movement and their
contributions should not be overlooked. Despite facing numerous challenges such as
violence, imprisonment, and social stigma, these women stood up for their rights and
freedoms, inspiring future generations to fight for their rights. These women represent the
bravery, resilience, and determination that was essential to India’s fight for independence.
Today, their legacy continues to inspire and their contributions are an important part of
India’s rich history.