#abolition of sati

[kamana-mishra]

Abolition of Sati: History & Facts

Have you watched the movies Padmaavat, Prithviraj Chauhan and Mangal Pandey? These movies displayed the practice of Sati and Jauhar in which women were burnt alive if their husbands were dead. In 1724, at the funeral of Ajit Singh of Marwar Jodhpur, sixty-six women were burned alive; similarly, eighty-four women sacrificed their lives at the funeral of Budh Singh (a king of Bundi). From this, we can say that it became a common practice in ancient India. However, even after the abolishment, the practice continued in most rural regions of India and gained all the controversial aspects of all time. So, let’s discuss Sati in detail, starting from who Sati is to where this practice stands in Modern India.

Who is Sati?

The word ‘Sati’ originated from Goddess Sati, as she was the first woman to initiate this practice. On the one hand, Sati was regarded as a glorious, dignified sacrifice and a way to clear the spouse’s sins; on the other hand, some people considered it their private matter to accompany their loved one to death.

What is Sati's custom?

Hinduism is the oldest religion, following various practices, among which Sati custom was constant for a very long time. Sati, aka “suttee”, is the practice of burning a woman alive after her husband’s death because it is considered her duty according to the religious texts of Hindus.

Reasons behind Sati Practice

There are two reasons why the Sati tradition started are discussed below:

1. Upper-class funerals- The idea of cremating a husband with his wife came from the belief that a man should be cremated with his precious possessions, and women were then regarded as one of them. It was written in Hindu texts that a woman who burns herself alive with her deceased husband would be promised an afterlife in heaven.

2. Safety of widows- Sati practice was regarded as protection from enemy invasions. At that time, when the Mughals, after their victory, used to enter Rajput kingdoms and take away their wives. To prevent themselves from falling into the hands of the Mughals, the wives of the deceased soldiers immolated themselves. Queen Padmini For example, Queen Padmini and her women followers killed themselves to escape being captured by Delhi’s Muslim monarch, Alauddin Khilji. Many think Sati was created solely to protect women from being captured by Muslims who entered India due to this incident.

Who stopped the Sati system in India, and when?

In the ancient period, the first ones who tried to ban this tradition were Muslim rulers of India named Mughals and Nizams. Since many people criticised them, the practice continued. In the 19th century, during British rule, the Governor of India, William Bentick, gave the order to abolish this practice.

Banning of Sati Practice

Many people allege that this practice has been performed since 510 AD, and there are signs in religious scriptures that imply that it was present even before 510 AD and was performed by specific tribes. Greek visitors who visited North India claim that Sati was practised in the 4th century B.C. this practice was not so common in the 18th century; however, it became a widespread practice in the 13th century. This practice became so popular that even tourists knew that India had such dreadful beliefs.

Initially, women practised Sati voluntarily, but with time, it evolved into a coercive act. They say that everything changes with time and people’s opinions on Sati have also changed. The situation deteriorated, but later, in modern India, specific laws were enacted to outlaw the practice, and now it is illegal and widely disregarded by the people.

Sati in medieval India

In the 7th century, it was predicted by a Sanskrit poet that it was a constant practice in Upper Hindu classes. Sati in the 14th century was at its peak in the Vijay Nagar empire. The warriors of the Goudas and Gayakas classes of Hindus performed this act of Sati.

Some incidents included the King of Madura, who died because of illness, and his wife committed Sati. Another incident of Sati happened when King Pandyan died, and his 47 wives sacrificed their lives at his funeral. There are many other similar incidents in that era.

Sati in the Medieval era

- Nizam tried to prohibit sati in Hyderabad in 1847 by issuing an order that whoever committed Sati would be held guilty and punished accordingly. However, this attempt failed as there were still many cases of Sati Pratha in that area.

- In North India, Sati was practised by upper-class Hindus such as Brahmins, whereas in South India, it was performed by royal families, peasants from the lower caste and nobles.

- For the sake of humanitarianism, Christian missionaries opposed the Sati practice long before the British did. The Bombay government outlawed Sati and issued warnings against its approach to the rulers of Gujarat, including Devgadh Baria (1840), Baroda (1840), Lunawada (1840), Rajpipla (1840), Mahikantha (1843), and Palanpur (1848). However, many of them broke the law and were consequently penalised.

Which Mughal emperor tried to ban the Sati system?

During the Mughal period, Sati was a standard practice followed by both Hindus and Muslims. Sati paratha was observed in almost all the areas of Mughal India, which mainly focused on the Ganges Valley, Madura and Vijaynagar in South India and Punjab and Rajputana in the North.

- The Indian tradition of Sati, in which a woman immolates herself even against her consent, is mentioned by Akbarnama.

- The first Muslim king to protest and speak out against Sati was Mohammed bin Tughlak. He made it necessary to obtain a licence before burning the widow, discouraging Sati and ending the practice of forcibly immolating widows.

- Following him, Humayun and Akbar both attempted to end Sati’s coercive performance. Still, Akbar insisted that if a Hindu woman wanted to perform Sati, they would not stop her against her will. Sometimes, he intervened to put a stop to this.

- Jahangir then made infanticide and Sati illegal. However, some contend that the prohibition was merely in writing and was not fully adhered to. Shah Jahan, after him, prohibited pregnant women from performing Sati and allowed widows’ children to attend school.

Aurangzeb, in contrast to him, outlawed Sati in his reign. However, it was only a temporary solution; there have been instances where Sati has been practised despite being illegal.

Continue reading…

#sati pratha #abolition of sati #what is sati pratha

[woman-for-women]

Sati and Misogyny

I wrote a 15-page paper on the practice of sati, or widow burning, where a widow burns herself alive on her husband's funeral pyre. I wanted to design something to share some of the facts I learned about the class/caste/religious/gendered motivations for why women committed sati (and yes, it was a deeply misogynistic practice).

I had a lot of fun making this and I want to make more desi-focused feminist infographics in the future as well!

#gender abolition #w4w post #w4w infographic #stats #feminism #feminist #desi #desi history #desi feminism #sati #desi feminist #south asian #south asian history #indian history #womens history #herstory

[adreamofequalityandpeace]

Can the subaltern speak?

Can the subaltern speak is a renowned colloquialism popularized by the writings of Gayatri Chakravorty Spivak. In her critically acclaimed essay “Can the Subaltern Speak” Spivak examines the way in which Western actors operate in the postcolonial climate of the Global South, arguing that Western influencers not only speak for the subaltern but also affect their political policies, participation and their placement in society. To come to this conclusion, Spivak analyzed the abolition of the Hindu rite of sati in India by the British and the death of a woman who had killed herself on her menstrual cycle to prove that she had not killed herself as the result of pregnancy due to an intra-marital affair. 

Because the woman wanted to ensure that she could not be accused of committing adultery, she waited until her menstrual cycle to commit her suicide; however, even after her death, Spivak spoke to family members who misbelieved that she had committed suicide due to illicit love or adultery. This phenomenon was astonishing for Spivak because Spivak noted that even in the politicalization of her death, the subaltern could not speak for themselves or be properly heard because even in her death, her voice was silenced and it was even to the extent that the woman felt like she needed to use her death to speak for herself. Moreover, she was still misquoted, misunderstood, and misheard by her community and, in doing so, even her death (whereas she committed herself fully to the expression of her being) became debateable. As a result, Spivak hypothesizes that the subaltern does have the ability to speak and can even speak for themselves but the subaltern does not have the ability to be heard by their political audience. 

During a discussion of the subaltern at an educational panel, Spivak commented that anyone who believes that they are the subaltern most likely are not the subaltern. As a result, no one can say that they are the subaltern. She argued that experiencing subjugation, marginalization, or oppression does not necessarily denote that someone is the subaltern. Instead, Italian Marxist Antonio Gramsci defined the subaltern as the colonial populations socially, politically, and culturally excluded and displaced by the hegemonic social class and the hierarchy of power. This process is necessary in colonial politics to deny the subaltern their voice, agency, and dignity, lowering their status to subordinate through characteristics of defiance and submission and should be distinguished from the concept of self-claimed marginalization. Whereas many individuals who are oppressed are able to find avenues through which they are able to voice their feelings and opinions, the subaltern has been completely kicked out of the political arena and are completely unable to speak for themselves. 

This isolating act often accompanied by silencing and repression is, in itself, intentional. In Orientalism, Edward Said argued that the idea of the “Other” was not only socially constructed but that the West produced the reality of the Orient and effectively controlled and managed it through a hegemony of power relations. As a result, the West intentionally created the “Other” and produced false images surrounding the identity of the “Other” so that the Western model can be considered the ideal. Historically in international relations, it is normalized for actors in the West to speak for or over non-Western voices of those in the Global South but Said believed that the binary opposition between the East and the West was misleading and destructive. Instead, it is necessary to question and combat the Eurocentric prejudice against Arab-Islamic (and African and indigenous) people and cultures that differ from the West.  In many cases, the subaltern is forced into the role of the “Orient,” acting as the “Other” in contrast to the West so that the West can position themselves as a hegemonic giant juxtaposed against the weak/docile subaltern who needs their assistance. This misbelief encourages them to believe that they need to police the subaltern and enables them to manage and control the subaltern. Spivak voiced this concern in her essay “Can the Subaltern Speak?” when she argued that the abolition of the Hindu rite of sati in India by the British had been understood as a case of “white men saving brown women from brown men.” When the British imposed political life on India, they created a colonial context by which white men speak for the “Other.” As a result, even if the subaltern in this case, which were Indian women, aimed to speak out against that issue, their voice could not be heard because this new political apparatus was speaking for them.  Many scholars have asked the question, “can the subaltern speak,” but few have acknowledged or questioned “can the subaltern be heard?” It is necessary to restructure the question to better understand that in a postcolonial context, the subaltern is able to speak but is not listened to by those in positions of power with the influence to change their situation or status. Spivak problematizes that the production of subaltern speech depends on controlling dominant discursive narratives and constructing the position that they can speak. In order for the subaltern to be able to truly speak, it is necessary that Western actors stop trying to speak on behalf of the subaltern because they already have the ability to speak for themselves, their voice has just been silenced and marginalized politically, socially, etc and because the subaltern can speak, it is necessary that we stop trying to speak for the subaltern and learn to listen to those whose voices have been silenced. Only then will we actually be able to help the subaltern, when we allow them to speak for themselves.

#subaltern #subaltern studies #gayatri spivak #edward said #orientalism

[positivelife112]



Home

 

Feminist movements have historically lacked inclusivity, often growing within a limited Western upper-class psyche, based on their own challenges and needs. The digital revolution has paved the way for a new iteration of feminism. The digital space can bolster feminist activist movements by encouraging inclusion and improving accessibility in organising collective action. It also helps weave local stories with global narratives to highlight common structural inequalities. At the same time, however, the digital space can also become a breeding ground for sexism and misogyny. This brief attempts to analyse how digitisation can affect women’s movements, especially in emerging economies like India. It does so by viewing contemporary cyberfeminism through postcolonial and postmodern feminist theories. The brief also highlights the strengths and deficits of digital activism.

Feminism consists of social, economic and political movements and theories that are concerned with gender inequalities and gaining equal rights for women. In the West, the evolution of the feminist struggle is often referred to as ‘waves’ of change, reflecting peaks and troughs of the movement. The first wave of feminism began in the late 19th and early 20th century in the West, with the primary goal of securing voting rights. The second wave emerged in the 1960s amid a rising self-consciousness for minority groups, and against the backdrop of civil rights and anti-war sentiments. The movement largely focused on empowering minority groups over issues like reproductive rights and sexuality.2 The third wave of feminism began in the early 1990s, surging from the new postcolonial and neoliberal world order. The third wave deconstructed the idea of “universal womanhood,” with the focus moving from communal objectives to individual rights.

This brief borrows the wave analogy to establish the chronology of Indian feminist politics. The foundation of Indian feminism—the first wave—was laid by the reform and anti-colonial movements of the 19th century.  The aims of the movement centred around including women in public life with better political rights, access to education and employment in the context of the colonial state. Various social reformers took up specific issues to improve the status of women. Reformers like Raja Ram Mohan Roy and Ishwar Chandra Vidyasagar, for instance, argued against the ideas of sati, polygamy, early marriage and permanent widowhood. Further, the Brahmo Samaj gave impetus to mass education of girls and women. The movement for education and social reform was largely led by upper-caste Bengali Women. The reformist movement, as a result, led to various social gains such as the legalisation of widow remarriage in 1856 and the abolition of sati. The later part of the struggle remained preoccupied with the issues on property and inheritance, limiting the composition of the movement to upper-caste and elite class women.

After independence, India began to look inward to resolve social issues and create a systematic development plan for women. This second wave of feminism became broader as the intersectionality of caste, class and culture were recognised by the state. The movement entered the private sphere to claim equal rights pertaining to marriage, divorce, succession, justice for dowry and sexual violence, and economic opportunities. An exemplification of this can be found with the passing of Hindu code bills in 1950s, which provided equal rights to women through laws on divorce, marriage, adoption and inheritance. With the improvement in literacy levels and free movement, Indian women were beginning to determine their place in society and develop identity-consciousness. The key difference between the first and second wave was that the former was espoused by men on behalf of women and did not seem to challenge the hegemony of the Indian patriarchal social structure, instead focusing on specific cultural issues that conflicted with the idea of Western liberalisation. The latter was largely led by women and women’s organisations. The lines between women’s social, economic and political rights became blurred in this period. The Chipko movement in 1973, for instance, saw women protest for their rights against environmental and economical calamities. This movement is key in Indian feminism because not only was it a demand for constitutional rights, it also stood against the patriarchal social structures at a grassroots level.

In 1980, the Five-Year Plan decided to focus on the health, employment and education of women, marking the beginning of the third wave of Indian feminism. Women-led non-government organisations proliferated in a bid to provide support to other women. The movement also took up the rights of Dalit and marginalised women. The developmental programmes and women’s groups largely directed their effort to raise the economic and social status of women. Principally, women’s groups sought the empowerment of women to integrate them into the mainstream.

With the effects of economic liberalisation and the advent of modern technology, by the 2000s, women in India witnessed a cultural shift that stressed on rights such as women’s freedom, choice and independence. Although the term ‘fourth-wave feminism’ originated in the West, it emerged in India almost synchronously due to the widespread use of social media.

Anandam work by Shubham Mahmia

[izukumuzumaki]

Can the Subaltern Be Heard

Can the subaltern speak is a colloquialism popularized by the writings of Gayatri Chakravorty Spivak. In her essay “Can the Subaltern Speak” Spivak examines the way in which Western actors operate in the postcolonial climate in the Global South, arguing that Western influences not only speak for the subaltern but also affect their political policy and their placement in society. 

Italian Marxist Antonio Gramsci defined the subaltern as the colonial populations socially, politically, and culturally excluded and displaced by the hegemonic social class and the hierarchy of power. This process is necessary in colonial politics to deny the subaltern their voice, agency, and dignity, lowering their status to subordinate through characteristics of defiance and submission. 

While scholars have asked the question, “can the subaltern speak,” few have acknowledged or questioned “can the subaltern be heard?” It is necessary to restructure the question to better understand that in a postcolonial context, the subaltern is able to speak but is not listened to by those in positions of power with the influence to change their situation or status. 

In Orientalism, Edward Said argued that not only socially constructed but produced the Orient but controlled and managed it through a hegemony of power relations. 

Historically in international relations, it is normalized for actors in the West to speak for or over voices of those in the Global South. Even in her essay  ”Can the Subaltern Speak?” Spivak argued that the abolition of the Hindu rite of sati in India by the British had been understood as a case of “white men saving brown women from brown men.” It reinforced the writings of Makau wa Mutua’s “Savages, Victims, Saviors: The Metaphor of Human Rights which constructed the lens to view Western humanitarianism and interventionism because the Western colonial powers will make themselves out to be saviors at the expense of the subaltern. 

There has to be a willingness to allow the subaltern to speak for themselves and an even greater desire to listen to the voice of the subaltern and mobilize accordingly.

[needabetternamelater]

#prison abolition #y

[affairsmastery]

In 1803, to the surprise of many, he was appointed Governor of Madras and promoted to major-general on 1 January 1805.

Although Lord William Bentinck’s tenure as Governor-General of India was moderately successful, it came to an abrupt end due to the Vellore Mutiny in 1806 which was caused by his order that prohibited native troops from wearing their traditional attire(garb).

He was the Governor General of Bengal(1828-33).

Abolition of Sati in 1829. Declared that Sati is illegal and punishable in courts. This law was extended in Madras and Bombay in 1830. This law offended the people of Bengal, Bihar, Orissa etc. Matter goes to Privy Council in London. Raja Ram Mohan Roy presented counter Petitions but those were rejected . Ban was upheld.

Lord William Bentinck in 1829, issued a proclamation that prohibited female infanticide and put an end to the custom of killing newly born girls as well as human sacrifices.

#general knowledge #indian history #india #history #historyfacts #affairsmastery #india history

[daily-quiz-join]

100 Most important questions along with their answers on the Governor of Bengal, Governor-General of Bengal, Governor-General of India, Viceroy of India for the Government job exam, CBSE, ICSE. Stateboard

1. Who was the first Governor of Bengal appointed by the British East India Company? Answer: Robert Clive 2. What significant event occurred in 1757, leading to the establishment of British power in Bengal? Answer: The Battle of Plassey 3. Who was the first Governor-General of Bengal? Answer: Warren Hastings 4. What Act marked the transition from Governor of Bengal to Governor-General of Bengal? Answer: The Regulating Act of 1773 5. Which Governor-General initiated administrative and judicial reforms in Bengal, including the Permanent Settlement? Answer: Lord Cornwallis 6. Who became the first Governor-General of India following the Charter Act of 1833? Answer: Lord William Bentinck 7. What important change did the transition from Governor-General of Bengal to Governor-General of India signify? Answer: Expansion of British influence beyond Bengal to other regions of India. 8. Which Act introduced the title "Governor-General of India"? Answer: The Government of India Act of 1833 9. Who was the first Governor-General of India? Answer: Lord William Bentinck 10. What role did Lord Canning play in Indian history during the 1857 Indian Rebellion? - Answer: He was the Governor-General during the rebellion and became the first Viceroy of India. 11. When did the transformation from Governor-General of India to Viceroy of India occur? - Answer: In 1858, following the Indian Rebellion of 1857. 12. Which Act transferred the powers of the British East India Company to the British Crown and marked the beginning of the Viceroyalty? - Answer: The Government of India Act of 1858 13. Who became the first Viceroy of India? - Answer: Lord Canning 14. What did the title "Viceroy of India" symbolize in terms of governance? - Answer: Direct control of India by the British Crown. 15. Who was the last Governor-General and the first Viceroy of India? - Answer: Lord Canning 16. What was the significance of shifting loyalty from the British East India Company to the British Crown? - Answer: It marked a change in the relationship between India and its colonial rulers. 17. Who implemented the Doctrine of Lapse during his tenure as the first Viceroy? - Answer: Lord Dalhousie 18. How did the change from Governor to Viceroy impact India's path toward independence? - Answer: It solidified British control and shaped the course of Indian history. 19. Who was the Viceroy during World War II and faced the Quit India Movement in 1942? - Answer: Lord Linlithgow 20. What shift in governance occurred with the transition from Governor-General to Viceroy? - Answer: A shift from the British East India Company's rule to direct imperial rule. 21. Which Governor-General introduced the Subsidiary Alliance System? - Answer: Lord Wellesley 22. What was the primary objective of the Charter Act of 1813? - Answer: It allowed Christian missionaries to propagate their faith in India. 23. Who was responsible for the annexation of Sindh during his tenure as Governor-General? - Answer: Lord Ellenborough 24. What did the Vernacular Press Act of 1878 aim to achieve? - Answer: It aimed to curtail the freedom of the Indian press. 25. Who initiated the Round Table Conferences during his term as Viceroy? - Answer: Lord Irwin (Baron Irwin) 26. What was the main focus of Lord William Bentinck's social reforms? - Answer: Abolition of Sati and promotion of education. 27. Which Viceroy is associated with the introduction of electric lighting in India? - Answer: Lord Dufferin 28. Who presided over the Durbar of 1897 during Queen Victoria's Diamond Jubilee celebrations in India? - Answer: Lord Elgin II 29. What was the primary outcome of the Montagu-Chelmsford Reforms introduced by Lord Chelmsford? - Answer: The introduction of limited self-government in India. 30. Which Viceroy is known for promoting local self-government and civil rights in India? - Answer: Lord Ripon 31. Who served as Acting Governor-General between the tenures of Warren Hastings and Lord Cornwallis? - Answer: John Macpherson 32. Which Governor-General initiated the Doctrine of Lapse policy, leading to the annexation of several princely states? - Answer: Lord Dalhousie 33. Who introduced the Permanent Settlement in Bengal? - Answer: Lord Cornwallis 34. What was the significance of Lord Ripon's time as Viceroy in terms of governance in India? - Answer: Promotion of local self-government and civil rights. 35. Who was the Governor-General during the First Anglo-Afghan War? - Answer: Lord Auckland 36. Which Governor-General was responsible for extending British influence through the Subsidiary Alliance System? - Answer: Lord Wellesley 37. What treaty did Lord Auckland sign with Maharaja Ranjit Singh of Punjab? - Answer: The Treaty of Amritsar 38. Who implemented the Vernacular Press Act of 1878? - Answer: Lord Lytton 39. Which Viceroy organized the Delhi Durbar of 1911? - Answer: Lord Reading (Rufus Isaacs) 40. What did the Treaty of Bassein achieve during Lord Wellesley's tenure? - Answer: It established British influence in the Maratha Empire. 41. What was the aim of the Morley-Minto Reforms introduced during Lord Minto I's term? - Answer: To introduce limited electoral representation in India. 42. Who was the Acting Governor-General before the arrival of William Butterworth Bayley? - Answer: Sir John Shore (Lord Teignmouth) 43. What was the main objective of the Factory Act of 1889 introduced by Lord Lansdowne? - Answer: To improve labor conditions in factories. 44. Which Viceroy oversaw India's entry into World War II? - Answer: Lord Linlithgow 45. Who served as Acting Governor-General after the tenure of Lord Hastings and before Lord Auckland's arrival? - Answer: George Barlow 46. What was the primary purpose of the Charter Act of 1813? - Answer: It aimed to renew the charter of the British East India Company and regulate its affairs in India. 47. Which Governor-General is associated with the introduction of the Subsidiary Alliance System? - Answer: Lord Wellesley 48. Who was the Viceroy during the signing of the Treaty of Lahore with Maharaja Ranjit Singh? - Answer: Lord Hardinge (Viscount Hardinge) 49. What significant event occurred in 1857, leading to the end of the East India Company's rule in India? - Answer: The Indian Rebellion of 1857 50. Who was the last Governor-General of Bengal before the transition to the Governor-General of India? - Answer: John Adam 51. What important event marked the transition from the rule of the British East India Company to the British Crown in India? - Answer: The Government of India Act of 1858 52. Who was the last Governor-General of India and the first Viceroy of India? - Answer: Lord Canning 53. What policy did Lord Dalhousie implement, leading to the annexation of several princely states in India? - Answer: The Doctrine of Lapse 54. Who was the Viceroy of India during the Morley-Minto Reforms? - Answer: Lord Minto I 55. Which Governor-General initiated administrative and judicial reforms in Bengal, including the introduction of the Permanent Settlement? - Answer: Lord Cornwallis 56. Who was the Viceroy of India during Queen Victoria's Diamond Jubilee celebrations in India in 1897? - Answer: Lord Elgin II 57. Which Governor-General is associated with promoting education and introducing social reforms such as the abolition of Sati? - Answer: Lord William Bentinck 58. Who served as the Acting Governor-General before William Butterworth Bayley during the transition from Governor-General to Governor-General of India? - Answer: John Adam 59. Which Governor-General is known for consolidating British control in India and initiating administrative reforms? - Answer: Warren Hastings 60. What was the Vernacular Press Act of 1878 aimed at achieving? - Answer: Curtailing the freedom of the Indian press. 61. Who was the Viceroy during World War II and had to deal with the Quit India Movement of 1942? - Answer: Lord Linlithgow 62. What was the outcome of the Montagu-Chelmsford Reforms introduced during Lord Chelmsford's tenure as Viceroy? - Answer: Introduction of limited self-government in India. 63. Who was the Viceroy known for promoting local self-government and civil rights in India? - Answer: Lord Ripon 64. Who was the first Governor of Bengal appointed by the British East India Company? - Answer: Robert Clive 65. What significant event occurred in 1757, leading to the establishment of British power in Bengal? - Answer: The Battle of Plassey 66. Who was the first Governor-General of Bengal? - Answer: Warren Hastings 67. What Act marked the transition from Governor of Bengal to Governor-General of Bengal? - Answer: The Regulating Act of 1773 68. Which Governor-General initiated administrative and judicial reforms in Bengal, including the Permanent Settlement? - Answer: Lord Cornwallis 69. Who became the first Governor-General of India following the Charter Act of 1833? - Answer: Lord William Bentinck 70. What important change did the transition from Governor-General of Bengal to Governor-General of India signify? - Answer: Expansion of British influence beyond Bengal to other regions of India. 71. The Charter Act of 1833 marked the transition from Governor-General of Bengal to Governor-General of India. True or False? - Answer: True 72. Who was the first Governor-General of India? - Answer: Lord William Bentinck 73. What role did Lord Canning play in Indian history during the 1857 Indian Rebellion? - Answer: He was the Governor-General during the rebellion and became the first Viceroy of India. 74. When did the transformation from Governor-General of India to Viceroy of India occur? - Answer: In 1858, following the Indian Rebellion of 1857. 75. Which Act transferred the powers of the British East India Company to the British Crown and marked the beginning of the Viceroyalty? - Answer: The Government of India Act of 1858 76. Who became the first Viceroy of India? - Answer: Lord Canning 77. What did the title "Viceroy of India" symbolize in terms of governance? - Answer: Direct control of India by the British Crown. 78. Who was the last Governor-General and the first Viceroy of India? - Answer: Lord Canning 79. What was the significance of shifting loyalty from the British East India Company to the British Crown? - Answer: It marked a change in the relationship between India and its colonial rulers. 80. Who implemented the Doctrine of Lapse during his tenure as the first Viceroy? - Answer: Lord Dalhousie 81. How did the change from Governor to Viceroy impact India's path toward independence? - Answer: It solidified British control and shaped the course of Indian history. 82. Who was the Viceroy during World War II and faced the Quit India Movement in 1942? - Answer: Lord Linlithgow 83. What shift in governance occurred with the transition from Governor-General to Viceroy? - Answer: A shift from the British East India Company's rule to direct imperial rule. 84. Which Governor-General introduced the Subsidiary Alliance System? - Answer: Lord Wellesley 85. What was the primary objective of the Charter Act of 1813? - Answer: It allowed Christian missionaries to propagate their faith in India. 86. Who was responsible for the annexation of Sindh during his tenure as Governor-General? - Answer: Lord Ellenborough 87. What did the Vernacular Press Act of 1878 aim to achieve? - Answer: It aimed to curtail the freedom of the Indian press. 88. Which Viceroy initiated the Round Table Conferences during his term as Viceroy? - Answer: Lord Irwin (Baron Irwin) 89. What was the main focus of Lord William Bentinck's social reforms? - Answer: Abolition of Sati and promotion of education. 90. Which Viceroy is associated with the introduction of electric lighting in India? - Answer: Lord Dufferin 91. Who presided over the Durbar of 1897 during Queen Victoria's Diamond Jubilee celebrations in India? - Answer: Lord Elgin II 92. Which Governor-General initiated the Doctrine of Lapse policy, leading to the annexation of several princely states? - Answer: Lord Dalhousie 93. Who introduced the Permanent Settlement in Bengal? - Answer: Lord Cornwallis 94. What was the significance of Lord Ripon's time as Viceroy in terms of governance in India? - Answer: Promotion of local self-government and civil rights. 95. Who was the Governor-General during the First Anglo-Afghan War? - Answer: Lord Auckland 96. Which Governor-General was responsible for extending British influence through the Subsidiary Alliance System? - Answer: Lord Wellesley 97. What treaty did Lord Auckland sign with Maharaja Ranjit Singh of Punjab? - Answer: The Treaty of Amritsar 98. Who implemented the Vernacular Press Act of 1878? - Answer: Lord Lytton 99. Which Viceroy organized the Delhi Durbar of 1911? - Answer: Lord Reading (Rufus Isaacs) 100. What did the Treaty of Bassein achieve during Lord Wellesley's tenure? - Answer: It established British influence in the Maratha Empire. These questions and answers provide a comprehensive overview of the transformation from Governor of Bengal to Viceroy of India, making them suitable for government job exams and history-related assessments. Read the full article

[narottams-blog]

Home

News

Gallery

Videos

Publications

Expose

Blogs

Saint Rampal Ji News

Untold History of God Kabir

Spiritual Stories

Fact Check

Useful Tool

LIve Updates

SA NewsTRUTH ONLY

SA NewsTRUTH ONLY

HomeBlogsKnow About the Social Reforms by Sant Rampal Ji Maharaj on 73rd...

Know About the Social Reforms by Sant Rampal Ji Maharaj on 73rd Avataran Diwas (Incarnation Day) 2023

By:SA NEWS

Date:

August 17, 2023

Last Updated on 17 August 2023 IST: Social reform is generally a movement undertaken by an individual who is a part of a certain society with an aim to change the ongoing unjust and oppressive practices focused towards a certain segment of the society. There have been many social reforms throughout the world, but India in particular, has witnessed a few socially and economically important social reforms such as abolition of the practice of Sati and emancipation of women, uprooting untouchability, eliminating casteism.

These social reforms are carried out by either persuading people to give up their old ways of living and adopt a more fair and just practices of living or by enforcing laws and restrictions thereby forcing people to give up their old ideologies and adapt the new ones. In this Article, on the occasion of 73rd Avataran Diwas (Incarnation Day) 2023, we’ll learn about the social reforms the Great Saint Rampal Ji is undertaking in order to fulfill His objective to turn Earth into Heaven.

Table of Contents

What Is the Need of Social Reforms?

Current Social Setup and Values

Social Reforms: Contributing in Making Intoxication-free Society

Is It Possible to Eradicate Alcoholism and Substance Abuse?

Avataran Diwas (Incarnation Day)Special Program: Live Event

Who Is the One Trying to Eradicate Alcoholism and Substance Abuse? 

Food Distribution to Flood Victims

Help During the COVID-19 Pandemic

Acts of Honesty

Prohibition of Post-Death Feasts

Sant Rampal Ji Maharaj Tree Plantation Drive

Social Reforms by Saint Rampal JI Maharaj: Get Rid of Intoxication by Taking Initiation

Who is the biggest Social Reformer of India?

Social Reforms by Saint Rampal JI Maharaj: Some Habitual Drinkers Who Are Intoxication-free Now

Social Reforms by Saint Rampal JI Maharaj: Dowry Free Weddings ― Ramaini

Social Reforms by Saint Rampal Ji Maharaj: Blood Donation Camps

Organ and Body Donation Camps 

Hypocrisy-free Society 

Free Food to the Hungry

Society Free From Vices

How to Take Initiation From Saint Rampal Ji Maharaj?

What Is the Need of Social Reforms?

Mankind has many times deviated from normal behaviour due to their dependence on superstitious practices and beliefs. Due to this, social vices manifest in society. Reforms are movements which aim at eradicating these social vices which are deeply rooted in the social system. India has witnessed many social reforms being undertaken by social reformers like Raja Rammohan Roy, Sri Ramakrishna Paramhansa, Dr. Babasaheb Ambedkar and many more. They paved the way to the modern India we presently live in. 

Current Social Setup and Values

In the present scenario, when we observe the social behaviour of people we do see women getting fairly equal opportunities in the fields of education, health and employment, we see casteism completely eliminated at least from the educational and corporate set up, we are able to see some reduction in female foeticide cases, untouchability completely eradicated. This is good but there are other social vices which have manifested on account of modernization such as alcoholism and intoxication due to substance abuse. Both these activities are very much looked upon as a trend amongst the people both young and old. 

Social reforms in uprooting these vices have been undertaken by the government but all efforts are in vain. No noticeable change has occurred due to these reforms. As a matter of fact, many families have been destroyed, lives have been ruined on account of alcoholism and intoxication. Substance abuse and alcohol addiction impairs the rationality of an individual which gives rise to aggressive behaviour and hence criminal offences take place. 

Social Reforms: Contributing in Making Intoxication-free Society

Children of those who indulge in intoxication lack mental and physical development as they live in a constant state of fear. People lose their abilities to reason after being intoxicated and end up committing crimes like robbery, rapes, murders and even suicide. As per the statistical records of 2021 monetary cost of these crimes was estimated at $205 billion in the USA, £7.3 billion in the United Kingdom. People addicted to these substances fail to give up their addiction even after being put into rehabilitation centers. Despite so many programmes and policies initiated by the government to eradicate alcoholism and substance abuse, the situation is getting grim by the day.

Is It Possible to Eradicate Alcoholism and Substance Abuse?

Well, even medical science does not have an answer to this question because they do not have enough evidence to prove that people can easily give up addiction to intoxicants. But, with true knowledge and guidance one can easily quit these habits and lead an intoxication free life. 

■ Also Read: The Saviour & Reformer: Saint Rampal Ji Maharaj

Many NGOs and government organisations have set up rehabilitation centres to help people come out of their addiction. But as mentioned above the success rate of people leading a life free from intoxication is very low. The reason being these organizations simply rely on scientific methods to help people curb their urge of consuming intoxicants. With proper guidance balancing both scientific and spiritual aspects of effects of intoxication an individual will surely be able to give up addiction to intoxicants. The question arises: whom do we look for such guidance? 

Avataran Diwas (Incarnation Day)Special Program: Live Event



On the occasion of the 73rd incarnation day of Saint Rampal ji Maharaj, we are broadcasting a special program of His nectar-like sermons from 9:15 am on Sadhna TV Channel and on Popular TV from 9:15 am. 

Who Is the One Trying to Eradicate Alcoholism and Substance Abuse? 

There is one such person who has taken the responsibility of completely eradicating alcoholism and substance abuse. He has guided several people who were on the verge of ruining their families and their lives due to intoxication. His name is Saint Rampal ji Maharaj from Barwala, Hisar, Haryana. 

■ Also Read: Intoxication Free World by Saint Rampal Ji

He not only lets the people know about the ill effects intoxication has on their physical self, their family and social life, but also on their spiritual growth. He has informed people as to how all Holy Scriptures look upon any form of intoxication as a grave sin for which a soul has to go through hell and then suffer in the life forms of animals where they would be deprived of all the facilities they are getting by being in a human body. 

Food Distribution to Flood Victims

Sant Rampal Ji Maharaj’s followers have been involved in various charitable and humanitarian initiatives to help those in need, including flood victims. These efforts reflect His teachings of compassion, selfless service, and helping those who are suffering. Recently there was a severe flood situation in 12 districts in Haryana where the disciples provided food and other related material to flood victims.

Help During the COVID-19 Pandemic

Sant Rampal Ji Maharaj’s followers have been involved in various humanitarian efforts, including helping during the COVID-19 pandemic. During the first lockdown, many laborers were stuck up in cities in the state of Haryana. The local administration was unable to handle the situation. The disciples arranged for their stay, food, water, and other necessities. When the government arranged the buses, the disciples gave them packed food and water bottles along with Sant Rampal Ji Maharaj’s sacred book Gyan Ganga.

Acts of Honesty

It’s commendable that Sant Rampal Ji Maharaj’s followers have been involved in acts of honesty and kindness, such as returning lost materials to people on the road. Acts of honesty and compassion align with the teachings of spiritual and ethical traditions that emphasize the importance of selflessness, integrity, and treating others with respect. There are a number of examples where the disciples have returned the lost purse, bags, and mobiles.

Returning lost items to their rightful owners is not only a reflection of moral values but also a practical way to contribute positively to society. Such acts can inspire others to adopt similar behavior and create a sense of trust and community.

Prohibition of Post-Death Feasts

Sant Rampal Ji Maharaj emphasizes the importance of living a simple and ethical life. He prohibits post-death feasts. His teachings could discourage elaborate rituals, ostentatious displays, or practices that lead to unnecessary expenses or wastefulness. His one disciple from a village in Sambalpur district in Odisha state preferred offering free medical treatment to very poor and people with disability for eleven days after death of his father.

Sant Rampal Ji Maharaj Tree Plantation Drive

Sant Rampal Ji Maharaj has been actively involved in promoting environmental conservation and awareness through various initiatives, including tree plantation drives. These drives aim to contribute to the restoration and preservation of the environment by planting trees and promoting the importance of a greener and healthier ecosystem. Tree plantation drives organized by Sant Rampal Ji Maharaj and His followers have taken place across various locations in India. These drives encourage people to come together and actively participate in planting trees, thereby enhancing the overall green cover, and combating deforestation.

Social Reforms by Saint Rampal JI Maharaj: Get Rid of Intoxication by Taking Initiation

When people take initiation from Him, they are given a set of rules that they are required to adhere to. Staying away from alcohol and intoxication of any form is one of those rules. It has been observed that once an individual takes initiation from Saint Rampal ji Maharaj, they lead an intoxication-free life. Once people listen to the discourses delivered by Him, anyone and everyone will not only be able to quit intoxication but also live their life free from intoxication. There have been several examples where an individual has taken initiation and is now leading a life free from intoxication. 

Who is the biggest Social Reformer of India?

Sant Rampal Ji Maharaj is the biggest social reformer of India and World who has freed the country from the problems of dowry, feticide, casteism, bribery etc.

Social Reforms by Saint Rampal JI Maharaj: Some Habitual Drinkers Who Are Intoxication-free Now

Following are the few of many names who are now leading an intoxication-free and happy life.

Rashpal, Singh, Punjab an addict of Alcohol, tobacco gave up his addiction after taking initiation from Saint Rampal ji Maharaj.

Rishipal, Ambala, Haryana took initiation in March 2017. He gave up his addiction which he started since he was 11 years old.

Watch this video to get a glimpse of how His disciples are able to quit intoxication: 

The life of a Saint is devoted to philanthropy. And, when the Saint is Tatvdarshi then His philanthropy is of next level. In the same line of action, Saint Rampal Ji Maharaj is not only making our society free from the vices of alcohol but is also making it ethically correct.

Social Reforms by Saint Rampal JI Maharaj: Dowry Free Weddings ― Ramaini

Apart from eradicating alcoholism and substance abuse, Saint Rampal ji Maharaj is also focusing on encouraging dowry-free marriages. Dowry is the prime reason why a girl child is looked upon as a burden by the parents and fearing that they commit crimes like female foeticide. Under the guidance of Saint Rampal ji Maharaj, marriage (Ramaini) takes place within 17 minutes without any expenses being borne by the bride’s father. Many disciples have got their children married as per the rules laid down by Saint Rampal ji Maharaj without indulging into any kind of show off, music and dance in the marriage, without making any difference of castes and without any give and take of dowry.  Disciples of Saint Rampal ji Maharaj are known to be righteous and never indulge in any give or take of bribery, adultery, and committing fraudulent activities.

Social Reforms by Saint Rampal Ji Maharaj: Blood Donation Camps

During these testing times of the pandemic, many blood donation camps, body donation camps have been organized under the guidance of Saint Rampal Ji Maharaj. Followers of Saint Rampal ji Maharaj are donating blood for this noble cause. Blood donation certificates are issued as well for the ones who donate blood for the cause. For that matter, even the ashram is being offered to be converted into Covid centres.  

On June 2, 2023 there was a horrific train accident in Odisha, in which around 300 people died, while around 1000 were injured. World famous social reformer Sant Rampal Ji Maharaj came forward as a messiah to help the injured. 278 units of blood were donated by the followers of Sant Rampal Ji in Sambalpur, Odisha on 16th June and in this way He helped the injured in their hour of grief.

Organ and Body Donation Camps 

Medical fraternity has been exploiting the weak and downtrodden in need of body organs for their survival. To relieve all criminal activities such as human organ trafficking many organ donation camps have also been organised by the disciples of Saint Rampal ji Maharaj where His followers have pledged to donate their organs post their death free of cost for the ones who would be in desperate need of them. 

Hypocrisy-free Society 

Followers of Sant Rampal ji Maharaj refrain from any kind of quackery because according to the teachings of Saint Rampal ji Maharaj indulging in celebration of festivities, offering prayers during final rites and other associated rituals are opposed to the injunctions of our holy scriptures. He tells the scripture-based way of worship and the Holy Scriptures forbids keeping fasts, worshipping any other deity than God Kabir, etc. Following that way of worship and knowledge, the followers of Sant Rampal Ji Maharaj experience extraordinary miraculous benefits from God Kabir ―which they didn’t earlier by following the arbitrary or prevalent way of worship. 

Free Food to the Hungry

Under the guidance of Saint Rampal ji Maharaj, His followers have arranged food for the hungry in the ashrams of saint Rampal ji Maharaj. During the entire lockdown last year and this year food and shelter was provided to many who were stranded on the streets due to unavailability of means of transportation. 

Society Free From Vices

According to the spiritual knowledge given by Saint Rampal ji Maharaj, people are quitting their addiction to intoxicants, stopped taking bribes or corruption oriented activities, do not indulge in adultery and so on. Followers of Saint Rampal Ji Maharaj are far away from vices like greed, rage, lust, etc. If everyone takes initiation from Saint Rampal Ji Maharaj, this world will become like heaven where people will live in peace and brotherhood. Turning Earth into Heaven is one of His objectives for which He is restlessly working day and night. 

How to Take Initiation From Saint Rampal Ji Maharaj?

To take initiation from Saint Rampal Ji Maharaj please click here to fill the initiation form. One Can download the book Gyan Ganga for more information.

Previous article

8 सितंबर 2023 संत रामपाल जी महाराज जी के 73वें अवतरण दिवस पर जानिए उनके अनूठे समाज सुधार के बारे में

Next article

Subhash Chandra Bose Death: स्वतंत्रता सेनानी सुभाष चंद्र बोस की पुण्यतिथी पर जानिए उनके बारे में विस्तार से



SA NEWShttps://news.jagatgururampalji.org

SA News Channel is one of the most popular News channels on social media that provides Factual News updates. Tagline: Truth that you want to know

LEAVE A REPLY

Comment:

Name:*

Email:*

Website:

 Save my name, email, and website in this browser for the next time I comment.

SHARE POST:





Popular

Nag Panchami: Know about the True Way of Worship on Nag Panchami 2023

Nag Panchami (नाग पंचमी) 2023: नागों की पूजा करने से कोई लाभ संभव नहीं

Rajiv Gandhi Birth Anniversary: What is the Purpose of Human Life?

Hariyali Teej 2023 [Hindi]: क्या तीज पर्व मनाना शास्त्र सम्मत है?, जानिए अन्वेषणात्मक तथ्य

World Mosquito Day 2023: How the Mystery of Malaria was Solved by Sir Ronald Ross?

More like this

RELATED

Nag Panchami: Know about the True Way of Worship on Nag Panchami 2023

 SA NEWS - August 20, 2023

Nag Panchami (नाग पंचमी) 2023: नागों की पूजा करने से कोई लाभ संभव नहीं

 SA NEWS - August 20, 2023

Rajiv Gandhi Birth Anniversary: What is the Purpose of Human Life?

 SA NEWS - August 20, 2023

Hariyali Teej 2023 [Hindi]: क्या तीज पर्व मनाना शास्त्र सम्मत है?, जानिए अन्वेषणात्मक तथ्य

 SA NEWS - August 19, 2023

SA NewsTRUTH ONLY

About Us

COPYRIGHT NOTICE

TERMS & CONDITIONS

PRIVACY POLICY

DISCLAIMER

About us

SA News Channel is one of the most popular news channels on social media. SA News provides factual news updates with a special focus on Spirituality. Tagline: Truth that you want to know

The latest

Nag Panchami: Know about the True Way of Worship on Nag Panchami 2023

BLOGS August 20, 2023

 

Nag Panchami (नाग पंचमी) 2023: नागों की पूजा करने से कोई लाभ संभव नहीं

HINDI NEWS August 20, 2023

 

Rajiv Gandhi Birth Anniversary: What is the Purpose of Human Life?

NEWS August 20, 2023

© 2018-2023 Sanews.in . All Rights Reserved.



×

[somerabbitholes]

hiii! im sorry if you've already beeen asking this, but do you have any book recs on the effect of the british colonisation on india, preferably popular enough to find a copy of it online?

Hi! Here you go:

Republic of Religion by Abhinav Chandrachud: about secularism and religion in India in light of colonial rule, and its implications in postcolonial India

Era of Darkness by Shashi Tharoor: it's based on his speech at the Oxford Union about economic drain and Empire, definitely would recommend.

Inglorious Empire by Shashi Tharoor: it's a history of the Empire from when they arrived to 1947; takes a look at things Empire left behind, at the civilizational narratives that legitimized it and reassess them to argue that much of Britain's growth is based on the economic advantage that came from India

Colonialism and Indian Economy by Amiya Kumar Bagchi: about the economy and colonial policies, how deindustrialization happened, how the countryside was impoverished, how policymaking led a lot of times to famines and poverty in the way it did

Sati: Evangelicals, Baptist Missionaries, and the Changing Colonial Discourse by Meenakshi Jain: about the discourse on sati and the need for reform; reviews the idea of the abolition of sati being a progressive act

Hungry Bengal by Janam Mukherjee: on the Bengal Famine of 1943; I haven't read it, but it's been well-received

Colonial Justice in British India by Elizabeth Kolsky: about the legal system in British India and its racial and coercive nature; also takes a look at the ways in which it lingered

Castes of Mind by Nicholas Dirks: about the intersection of caste, race, and colonial knowledge and policy

All of them, except I think Sati, are on libgen.

#answered #ask #book recommendations #recs #india #books #book recs

[mehrauli]

Woke in the Indian context means being aware on caste issues particularly against lower castes, yes? To confirm the way its being used here, not objecting.

I will never use the term “woke” unironically, and the similarity to usage in AAVE you’ve noted is because the people I’m mocking by using it themselves appropriate AAVE.

The issue is that the self-proclaimed wokes in the Indian context still have a huge lack of self awareness around their own various forms of social privilege. When a lower caste person adapts a stance against caste-based violence, that’s just being a person, and they’ll be gaslit half to fuck about it day in and day out, the entire society will lie to their face to make them feel like an idiot, that’s just the way it is and that’s assuming they aren’t literally murdered or physically assaulted for it. They won’t get or expect accolades for being “woke”. They’re risking their lives. I have a friend whose uncle was killed over facebook posts last month. This isn’t a joke.

An upper caste person though sometimes later in life gains an awareness that caste-based violence exists. By that point, the caste violence in question will be something that they’ve passively participated in their entire lives. They won’t take the steps necessary to fully stop participating; in reality every little rebellion against their parents or whatever is only a partial refusal to accelerate the violence at the same pace that maybe other people around them are. They’re still stabbing lower caste people, just not as deeply.

Yet the woke UC feels like by merely acknowledging the violence, maybe even taking some gestures (which may or may not be successful) towards a de-escalation (not reconciliation, not even cessation) of the violence they enact, they’ve taken a radical and commendable step.

In the example you’re responding to, of the woke Indians who try to address caste violence(? I think that’s what they think they’re doing, anyway, if we interpret their actions charitably) by language policing people, particularly people from marginalised groups, are not even taking a gesture towards a de-escalation, but weaponising their same upper caste privilege by trying to set the rules of etiquette for social spaces that they continue to dominate, and applying those rules of etiquette according to a punitive model, where lower caste or otherwise marginalised people are inevitably penalised more harshly. The master hasn’t changed, the structure hasn’t changed, the rules have.

Yet from an abolitionist perspective it’s the structure and the master who are the main problem. So as far as anyone except the woke sees it, nothing important has changed.

And of course this has wider ramifications and takes place on levels a little higher than internet tone policing; it’s a little bit like the Brahmo Samaj’s activism against sati -- I’m anti-sati, obviously, but the main point of the Brahmo Samaj being there is so that hindus still get the credit and can still dictate the terms of how the abolition takes place. Yet to this day Ram Mohan Roy is celebrated as this like anti-sexist hero for his “anti-sati activism”, while the real driving force of that movement is ignored. You see? It’s an issue of hindus getting credit no matter what.

This is a major issue in all of what passes for “the left” and all “activist scenes”, social media, etc.

#caste #And again no hard feelings.

[woman-for-women]

woman-for-women Resource Navigation Masterpost (updated every time I post; click here to see the current version!) Last Updated: 3/6/2024

Find me at linktr.ee/womanforwomen

Google Drive of all my infographics here

Personal beliefs

1 hate mail / comment / message = I donate to (Radical) Feminist/Gender Critical/LGB groups

My original replies/commentary/posts

My asks

My recommendations

My posts about feminist stickers/stickering

How to make and use your own stickers/infographics/feminist content

Find other Radical Feminists near you!

If you want to see my content but don't want to follow me, you can follow the tags: #w4w speaks #w4w posts #w4w asks #w4w infographic #w4w lgb

Tag Library

feminist action ✧ stats ✧ positivity

books ✧ article ✧ zine ✧ art

lgb ✧ lesbian ✧ bisexual ✧ trans ✧ trans activism ✧ trans homophobia ✧ dysphoria ✧ homophobia ✧ lesbophobia

intersex ✧ brain sex

gender ✧ detrans ✧ sex vs gender ✧ gender abolition ✧ gnc (gender non-conforming) ✧ defining woman ✧ female erasure

beauty culture ✧ anti makeup ✧ anti shaving ✧ pornification ✧ anti porn ✧ revenge porn ✧ anti prostitution ✧ anti sex work

misogyny ✧ misogynoir ✧ medical misogyny ✧ maternal mortality ✧ surrogacy ✧ abortion ✧ pro choice ✧ female infanticide ✧ fgm (female genital mutilation)

herstory ✧ desi ✧ asia

What is Radical Feminism? [full introductory master post here]

Order FREE Radical Feminist Stickers on Gumroad here!

The Sex Binary and Intersex Masterpost

Radical Feminist Infographics [all infographics here]

Dysphoria and Transgender Facts [all infographics here]

Crime and Self-ID in Prison

Dysphoria and Same-Sex Attraction

Youth Transition, Persistence, and Same-Sex Attraction

Binding & Physical Health in Transmasculine People

Testosterone Use and Pelvic Health in Transmasculine People

The Myth of Brain Sex: Do transgender people have the brain of their chosen gender identity?

LGB History and Facts [all infographics here]

Stonewall Riots Mythbusting & Marsha P. Johnson

Bisexual Women's Issues: Facts & Statistics

Lesbian Issues: Facts & Statistics

Prostitution [all infographics here]

What Percentage of People Want to Leave Prostitution?

Age of Entry into Prostitution

Rates of PTSD among Prostituted People (version 1)

Rates of PTSD among Prostituted People (version 2)

What Percentage of Prostituted People are Victims of Rape while Prostituting?

Prostitution & Racism in the West

Click to see more ↴

Pornography [all infographics here]

Pornography and Violence

The Relationship between Pornography and Sex Crimes

Sex Trafficking [all infographics here]

Sex Trafficking Victims are Mostly Female

Radical Feminism Quotes [all images here]

Andrea Dworkin

Rebecca Solnit

Caroline Criado Perez

Sheila Jeffreys

Helen Joyce

Radical Feminism Sources/Studies Masterdoc

Desi/South Asian Feminist Infographics [all infographics here]

Sati (Widow Burning) and Misogyny

#w4w post #navigation #w4w masterdoc

[queenfredegund]

MEROVINGIAN REGINAE | Bathildis Regina († 680)

Chief wife of Chlodovech II Rex, to whom she bore at least three sons, Chlothacar III Rex, Childerich II Rex and Theodorich III Rex. According to Fredegar, she was an anglo-saxon or a saxon slave, bought and trained by the Maior Palatii Erchinoald, who then offered her to Chlodovech II Rex. 

“Quam de partibus transmarinis divina providentia advocans, et vili pretio venundata, huc advenit ipsa pretiosa et optima Dei margarita. Recepta est a principe Francorum viroque inlustri Erchinoaldo quondam, in cuius ministerio ipsa adolescens honestissime conversata est [...]. Et cum esset ex genere Saxonum, forma corporis grata ac subtilissima et aspectu decora [...]. Et cum talis esset, fuit omnino grata principi et invenit gratiam in oculis eius. Qui eam instituit, ut sibi in cubiculo pocula porrigeret et ut pincerna honestissima sepius presens adstaret in ministerio eius.

Divine providence called her from lands across the sea and this precious and best pearl of God arrived here, having been sold at a low price. She was acquired by the late Erchinoald, the leader of the Franks and a man of illustrious standing [...]. And although she was from the race of the Saxons, the form of her body was pleasing, very slender, and beautiful to see. [...] And, since she was thus, she was exceedingly pleasing to the prince and she found favour in his eyes. He engaged her to serve him the goblets in his chamber, and as a most honourable cupbearer she stood quite often present in his service.”

Vita Bath., A, c. 2.

Very little is known on the next fifteen years of her life. As Chlodovech II’s wife, she may have lived between the cities of Sexonas (Soissons), Parisius (Paris) or Clippiacum (Clichy). And as his ancient slave, she maintained good relationships with Erchinoald, who favoured her in return. It is unknown if she was the only sexual partner of Chlodovech, but she seems to have been the only one to gave birth to sons able to succeed him.

Igitur Chlodoueus filius Dagoberti, de genere alienigenarum reginam accipiens nomine Baldethilde prudentem atque eligantem, genuitque ex ea filios tres Chlothario, Childerico et Theuderico.

Then Clovis, son of Dagobert, took for queen a woman of foreign birth, named Balthild, wise and distinguished woman, of which he had three sons, Clotaire, Childéric and Thierry.”

Chron, Cont, 1.

After the suddent death of Chlodovech II in 657, she became Regent of Neustria for her son Chlothacar III Rex only, who was still a minor by then, without crowning any of her other sons. According to Fredegar, she was supported in her choice by Erchinoald, who wanted to avoid a dismembering of the regnum, and thus, the appointment of an other Maior Palatii to challenge him. 

“In extremis uero uitae annis amens effectus uitam caruit regnauitque annis XVIII. Franci quoque Chlotharium filium eius maiorem in regno statuunt cum prefata regina matre.

In the last years of his life, however, he lost his mind and passed away after he had reigned eighteen years. The Franks then place on the throne his eldest son, Clotaire, next to his mother, the queen mentioned above.”

Chron, Cont, 1.

She also formed around her a circle of importants and powerful councellors, like Bishop Chrodobert of Parisius, Bishop Audoenus of Rotomagus, or Bishop Eligius of Noviomagus. Yet, a year later, she had to face the death of her old protector, who was replaced by the decision of the nobiles by a certain Ebroinus. As a ruler, she was known for her religious foundations and her abolition of the slave trading of Christian people in the whole Gauls.

“Et illus commemorandum est, quia ad mercedis eius cumulum pertinet, quod pativos homines christianos ire prohibuit, datasque praeceptiones per singulas regiones, ut nullus in regno Francorum captivum hominem christianum penitus transmitteret. Sed magis et ipsa, dato prestio, captivos plurimos redimere precepit et liberos relaxavit et alios ex ipsis in monasteria intromisit et precipue de gente sua viros et puellas quam plures denutritas suas. Quantas enim adtrahere potuit, eas per sancta coenibia commendavit et, ut pro ea exorarent, eis precepit. Etiam ad Romam usque ad beati Petri et Pauli basilicas vel ad Romensis pauperes plura ac larga sepius direxit munera.

And this must be called to mind, because it pertains to the increase of her reward, that she forbade Christian men to become captives, and she issued precepts  throughout each region [ordering] that absolutely no one ought to transfer a captive Christian in the kingdom of the Neustrians. And in addition she paid the price and ordered many captives to be bought back and she released them as free. Others of them, especially from her own race, men and also many girls, she sent into the monasteries as her own charges. However many she was able to attract, these she entrusted to the holy monasteries, and she ordered them to pray for her. She even often sent many generous gifts to Rome, to the basilicas of blessed Peter and Paul and to the Roman poor.”

Vita Bath., A, c. 9.

She also intervened in Austrasia, where a coup d’etat had occured a year before in the following of the death of her brother-in-law, Sigebert III Rex: although it remains difficult to understand what truly happened by then, it may have been due to a violent competition between two alleged regents, Himnechildis Regina, mother of Dagobert II, and the Maior Palatii Grimoald, tutor of Childebert III, a competition which led to the victory of the last over the first.

However, fearing the threat of the new masters of the austrasian kingdom, Bathildis and Ebroinus sent troops to Mettis (Metz), leading to the death of Grimoald and the overthrowing of the young Childebert III. After that, she installed her second son Childerich II Rex as rex over Austrasia, in 662, under the regency of his aunt, Himnechildis Regina.

“[...] et regno quidem Francorum in pace consistenti. Tunc etenim nuper et Austrasii pacifico ordine, ordinante domna Blathilde, per consilium quidem seniorum receperunt Childericum, filium eius, in regem Austri [...].

And, indeed, the kingdom of the Franks was maintained in peace. Then indeed, a little while ago, the Austrasians peacefully received her son Childeric as king in Austrasia by the arrangement of Lady Balthild and, indeed, through the advice of the great magnates.”

 Vita Bath., A, c. 5.

C. 664, as her son Chlothacar became a major, she officially retired herself of her rank of regent and also of the public life in the monastery of Cala (Chelles). Even if some scholars claims till this day that she was forced to do it by the villainous Ebroinus, probably because of a factions clash, it is rather the application of a social norm for royal widows as the sources speak of a sort of aristocratic procession, already observed for Fredegund Regina in 584. 

“Erat enim eius sancta devotio, ut in monasterio, quem prediximus, religiosarum foeminarum, hoc est in Kala, quam ipsa edificavit, conversare deberet. Nam et Franci pro eius amore hoc maxime dilatabant nec fieri permittebant [...]. Deductaque ab aliquibus senioribus, venit ad praefatum monasterium suum Kala, ibique ab ipsis sanctis puellis, ut decebat, honorifice et satis amabiliter in sancta congregatione recepta est.

It was, however, her holy vow that she ought to dwell  in the monastery of religious women which we mentioned above, that is, at Chelles, which she herself built. But the Neustrians, for love of her, delayed in this especially [...]. And, having been escorted by certain noblemen, she came to her above-mentioned monastery at Chelles, and there, as is fitting, she was honourably and very lovingly received into the holy congregation by the holy maidens.”

  Vita Bath., A, c. 10. 

After that moment, Bathildis apparently did not intervene in politics anymore, even during the turmoil of events which led the end of her regency: the death of Chlothacar c. 666, the aristocratic conspiracy against Ebroinus in 673, or the assassination of Childerich in 675. She died as a saint in 680, shortly after her goddaughter, who had followed her in her retirement, during the reign of her third son, Theodorich III Rex, and was buried in the church Holy-Cross of Cala.

“Et erat aliqua quidem tunc infantula, sua filiola, quam voluit, ut secum iret, quae et ipsa subito e corpore exiit et eam ad tumulum pracessit. Tunc consignans se confidenter, et pios oculos ac santcis manibus ad caelum erectis, sancta illa anima a corporis vinculo in pace soluta est [...].

There was at that time a certain child, her goddaughter, whom she wished to go with her, and she [the child] suddenly went out from her body and preceded her to the grave. Then, making the sign of the cross in faith, and with her faithful eyes and holy hands raised toward heaven, her holy soul was loosed from the chain of her body in peace. [...].”

 Vita Bath., A, c. 14.

Some of her possessions have been kept in the actual Chelles Abbey, such as an ornate chemise and a lock of hair which, if it is really one of her own hair, shows to us that she was actually a strawberry blonde and, above all, a dyed strawberry blonde as it has been demonstrated that they are traces of dye coloration on it.

#historyedit #perioddramaedit #women in history #merovingian queens #merovingian reginae meme #bathildis regina #merovingian period #7th century #mine #working on bathildis' era is a nightmare #too much discordance in the sources #and the timeline is a roller-coaster #this is frustrating because this is a really interesting period!

[memecucker]

I remember reading “The Closing of the American Mind” which is just one of those “western civilization ftww” books and there was this anecdote of a college professor telling his class “Oh yeah so if you were a British governor confronted by the practice of burning widows on the funeral pyres of their husbands you’re telling me you would value “respecting their culture” over the lives of the women?”

And what’s funny about that is that the East India Company actually... was perfectly fine with the practice of sati. As a matter of fact they went out of their way to show that they respected it and the implementation of a toothless law banning it only in cases where it is “involuntary” actually resulted the number of widow-burnings to more than double in Bengal because that law was seen by many as the EIC indicating that it did believed sati could be practiced ‘ethically’ and it increased the renown when a family had a woman burned on a funeral pyre. It was only abolished in 1829 following well publicized campaigns by not just sympathetic British people but many people from India as well such as the reformist modernizer Ram Mohan Roy.  

The East India Company tolerated if not even approved the practice because by this point colonialism had began to shift away from wholly replacing the indigenous ruling classes and more towards recruiting them into the colonial system and thus while in the metropole people would describe all indigenous practices as barbaric in the actual colonies the colonizers would make it clear they supported and endorsed the right of the indigenous elite to continue their cultural practices and to view them as the authentic expressions of a people fundamentally different form them (difference being an important key to justifying the denial of rights to the colonized masses).

Of course European narratives following this tended to emphasize the role of Europeans in the movement against sati and minimize the role of Indians like Ram Mohan Roy. This has the effect of of course increasing European self-satisfication about civilizational superiority when it comes to the abolition of a practice that Europeans actually had protected and then increased as part of a colonial strategy and which was opposed by indigenous reformists. This also deepens the narrative that colonized people are by their nature “backwards looking”, that they naturally have an attachment to tradition and that colonialism was the only means of severing traditions despite all evidence to the contrary.

Something to keep in mind the next time someone says criticizing that “Culture isnt meant to be shared. Culture is about family, tradition, community, identity” post is “colonialist”

[nysakalani]

CASTEISIM/ CASTE SYSTEM IN INDIA

 It’s very rightly said “that’s not my job”. I belong to a motherly country so I have few responsibilities towards it. However, it’s not my job to worry about the people being murdered in the name of caste and religion. It’s not my job to follow what our traditions and culture propagate. It’s not my job, it’s my holy duty. Rather, it’s our holy duty to put an end to the very evil of our society- Casteisim, for good. During the Indian war of independence, when Gandhi termed the Dalits as “Harijans”, there was no difference. All Homo sapiens on this planet, in this country are supposed to be people of god. When god sent the first two people on the earth, Adam and Eve, he ordered them to not eat any fruit from the tree of knowledge and evil because it gave them the ability to conjure negative and evil concepts. In this modern era, there are millions of people who draw the good ones in this chain of negativity and false claims. To be specific our own Bharatmata has embraced these evils through ages.

Travelers have walked on the land of India since centuries and have commented upon numerous sins such as sati, Casteisim, untouchability, gender inequality and so on. Over two thousand years of history and very few episodes serve justice to the people. One series of events that continues till date is the manifestation of Casteisim. According to asiasociety.org the caste system, as it actually works in India is called jati. The term jati appears in almost all Indian languages and is related to the idea of lineage or kinship group. There are perhaps more than 3000 jatis in India. In each local area jati ranking exists and is very much related to purity and pollution.

India's caste system is perhaps the world's longest surviving social hierarchy. According to the traditional theory, the caste system is of divine origin and is an extension of the Varna system, where the 4 Varna’s originated from the body of Brahma. In order of precedence these are the Brahmins (priests and teachers), the Ksyatriyas (rulers and soldiers), the Vaisyas (merchants and traders), and the Shudras (laborers and artisans). A fifth category falls outside the Varna system and consists of those known as "untouchables" or Dalits. Despite its constitutional abolition in 1950, the practice of "untouchability"-the imposition of social disabilities on persons by reason of birth into a particular caste- remains a part of rural India. Dalits endure near complete social ostracization. "Untouchables" may not cross the line dividing their part of the village from that occupied by higher castes. They may not use the same wells, visit the same temples, or drink from the same cups in tea stalls. Dalit children are frequently made to sit at the back of classrooms. This is called India's “hidden apartheid”, where entire villages in many Indian states remain completely segregated by caste.

Caste system has not done any good. It has developed a parochial feeling and made the people unduly conscious of their own castes. It has given rise to conflicts that cannot be perished easily. Despite the various sections and laws made by the constitution, the upper classes look at lower classes at their slaves. Many reformers like Raja Ram Mohan Roy invested their entire lives working towards opposing evil practices and educating masses. There are several articles imbibed in the Indian constitution which prohibit caste discrimination.

Nevertheless, the laws and acts can only provide protection, but the change in perception and attitude has to be brought by the society. How can you kill the rat outside by taking the poison yourself? Only the political parties cannot be blamed for this, the prejudice lies in the minds of the citizens of the country. Hence, it is important to say goodbye to this evil who has haunted us for years. We have get rid of this hubris nature of ours. It is possible to provide equality to all these people of god. Although, all change begins with a plan, the success of which depends on several things; depth of commitment, passion for ones of course, willingness to embrace a new path, determination to overcome any obstacle. In every moment, a choice exists. We can cling to the past or embrace the inevitability of change, and allow a brighter future to unfold before us. Such an uncertain future may call for even more uncertain issues. Either way, a new day is coming whether we like it or not. The question is, will you control it? Or will it control you?

#casteism #saynotoevil #too many thoughts #mature #kindness #sadgirl #indian

[penhive]

Assorted Drabble

Epiphany about a Butterfly

You poem on wings…you flitter with the menopause of ecstasy…you flirting angel of music…you melody’s charm of love…you sacerdotal hymn of the evening… you danseuse of twilight glitter…you music of erotica…you eclectic pride of nature…you song of love…you monument of magnificence…you turbulent song of love…you poet’s passion…you pasture of ecstasy…you nature’s hymn of a lost song…you phantasmagoria of a twilight song…you wings of poesy….you sh sh sh sh  psyche of onomatopoeia …you sacred timbre of melody’s sounds… you echoes of flight…you tapestry of psychedelic nirvana…you realism of a painting in flight…you beatific hymn of adorable ecstasies…you bard of a carnival…you streams of consciousness of an epic…you murmur of hazy flight…you epiphany of poems…  

Epiphany about Rain and Thunder

The sky is wearing a cloak of grey, remaining sullen and miserable. The sky is a still life of a breathing canvas. The clouds are singing poems of lamentation. Thunder is a siren roaring in the sky. Zeus moves across the sky as a pink ghost. The water of the showers is pouring puddles of poems. Rain is a mutiny of sounds.

A Day in the life of Sweeny Bloom

Sweeny bloom lives a life in streams of consciousness. Now Sweeny Bloom considers himself to a Kerala beatnik. Now Sweeny Bloom has got up early in the morn and the hangover of the cheap proletarian rum called Marx lingers in his body. The mouth of Sweeny Bloom is a stinking cadaver. Sweeny Bloom is confused about his ideology and one the one hand her considers himself to a die-hard communist. Sweeny shits with ease in an Indian toilet where he has to squat. In order to remove the night’s hangover, Sweeny Bloom mixes two pegs of Marxian rum and has it with black coffee. Sweeny Bloom is lost in thought and enjoys the passionate glow of the sunrise. Clouds hang about resembling Picasso’s cubist paintings. Sweeny Bloom being Communist party worker gathers the placards which has the picture of Che Guevara and the message: Communist Party local committee. Sweeny’s job is to post in selected places. This Sweeny does so meticulously and with dedicated passion. Before placing them on lampposts and walls Sweeny has a customary joint and relishes the effect that it is creating in his brain. Sweeny bloom is filled with lust and remembers sadly about his wife who has deserted him. Sweeny Bloom is fascinated with the streams of consciousness narrative of Joyce. Sweeny after finishing work mounts on his rickety bicycle and goes to teach in a small private school in his village called Kurianoor. Sweeny Bloom is disgusted with the job as all the school curriculum is rote memorization. Sweeny teaches History, Geography, English and Communicative English. This day, Sweeny Bloom takes for grade 10, the revolt of 1857. The revolt of 1857 is the first organized war made by Indians against the British East India Company. This chapter is inserted to rouse the patriotism of the students. For Sweeny Bloom British colonialism was not that bad and he is thankful for the British to spread English Language. Though Indians were maintaining an animosity to the reforms introduced by the East India Company, some reforms like English Education, the abolition of Child Marriage, SATI (Sati is a practice where the wife is put on the funeral pyre of her husband, widow remarriage, the introduction of railways were according to Sweeny Bloom all positive reforms. For Sweeny Bloom British colonialism was not all that bad. Then Sweeny Bloom proceeds to another class to take the tenses in the English Language. Sweeny is bored with these mundane chores. Sweeny makes the class interesting by cracking jokes and spreading fables. Then Sweeny Bloom proceeds to 9th grade and he has to do a poem by Maya Angelou a poem with ferocious invocation of women-hood. Maya Angelou is a vociferous feminist, who has campaigned for the rights freedom and democracy of women. Sweeny Bloom loves to explain the poem and likes the way he is able to tell the novices figures of speech especially similes and metaphors used in the poem.  The children eagerly lap up Sweeny bloom’s rhetorical devices. Then Sweeny Bloom has to take communicative English to the Children. This he does with ease because of his mastery in the English Language. The school authorities sad to say don’t pay any salary but give Sweeny Bloom an allowance for buying Cigarettes and other necessities. Sweeny Bloom’s ambition is to become a successful writer and he had brought out books about Novels poetry and Philosophy. Sweeny Bloom is fascinated with postmodern philosophers like Derrida, Barthes and Foucault. Sweeny Bloom finds his life to be a bore and his work in no way satisfies his intellect. Sweeny Bloom is peeved with British because they did not issue him a visa on very flimsy grounds. A visitor teacher from UK came to Sweeny’s school and she sponsored Sweeny Bloom to visit UK. The consulate official asked Sweeny: ‘what if you don’t come back’?  Sweeny’s only wish was to visit the bard and dramatist Shakespeare’s birth place. Evening has come and Sweeny Bloom leaves the school as an unhappy soul.  Sometimes Sweeny bloom wished that he could be Che Guevara. Sweeny Bloom’s rank in the Communist Party was that of a worker and he had to be guard adorning Khaki trousers and Red Shirt with the insignia of the Hammer and Sickle. An irony of the Communist Party is that the daughters and sons of the top cadre study abroad especially in Western capitalist countries. But one good thing about the Communist party is that it is the only party that acts as deterrent against the spread of communalism and religiosity spreading rampantly in the country. Religion has become the opium of the masses. Sweeny Bloom walks through the road and inspects the placards that he has planted lamp posts and walls and he proudly admires his Communist hero Che Guevara. By the time the sun sinking and the clouds are a whirlpool of images. Sweeny’s soul becomes the heart of a poet. Sweeny goes to a wayside shop and eagerly buys pot to roll up joints for the evening. He enters his house and rolls up a reefer and smokes it with the delight. Sweeny Bloom wants to have a good fuck. He visits the brothel of Rahel (Rachel for Malayalam) and chooses a buxom lady in her late forties. By the time the joint has hit him and enjoys a good screw.

#Sweeny Bloom #Kerala Beatnik #Epiphany about a butterfly #Epiphany about Rain and thunder #literature #art #aesthetics #Drabble #Flash Fiction.