L E S S O N

2
Gender: Tarabai Shinde
Devendra Dilip Pai
Assistant Professor
School of Open Learning
University of Delhi

STRUCTURE
2.1 Learning Objectives
2.2 Introduction
2.3 Evolution of Gender in India
2.4 Tarabai Shinde
2.5 Women in Contemporary India
2.6 Conclusion
2.7 Summary
2.8 Self-Assessment Questions
2.9 Suggested Readings

2.1 Learning Objectives

After reading this unit, you will be able to:
‹ Understand the evolution of role of women across ancient, medieval India and
contemporary Indian society.
‹ Evaluate the effects of British colonial policies on reinforcing patriarchal structure
and restricting women’s rights in Indian society.
‹ Reflect on the impact of Tarabai Shinde’s work on contemporary gender issues and
feminist movements in India.

2.2 Introduction
Gender is a multi-faceted concept that describes the roles, behaviours, expressions and
identities assigned to males and females by society. In India, gender has been shaped by

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Notes diverse factors such as its rich and ancient culture which along with the
experience of invasions and colonialism. This lesson will trace the his-
torical evolution of gender in India from ancient times to contemporary
times with reference to women and their role in society.
During the Vedic time (1500–500 BCE), women were treated the same
as men in every way, including schooling. They had the right to go to
school, own land, and even take part in ceremonies. Gargi, Maitreyi,
and Lopamudra were all well-known Vedic women. Gargi, Maitreyi, and
Lopamudra are all well-known women from this time. But as society
changed and the rules became more set in stone, women’s rights and
freedoms started to go down.
Women in the medieval period (600-1500 CE) remained largely within the
confines of the domestic sphere. Moreover, they had no access to education
and employment opportunities. On top of that, they didn’t have access to
schooling or jobs. But there were also women who refused to be pushed
around so much and made important contributions to Indian society. Razia
Sultan and Mirabai are two women from this time who fit this description.
British rule over India (1800 to 1947) changed the roles of men and women.
British laws and policies made male norms stronger and limited the rights
of women. But it also brought up issues like women’s rights, schooling,
and jobs. In this lesson, we will look at how colonialism changed gender
roles and helped the Indian women’s rights movement grow.
Tarabai Shinde was one of the first feminists in Maharashtra to think about
problems of gender in India when it was still a colony. In her important
book “Stri Purush Tulana” (A Comparison Between Women and Men),
which came out in 1882, she criticises in detail the ways that people at
the time treated women unfairly. This study looks at the many gender
issues Tarabai Shinde brought up and gives a full account of her points
of view and arguments, all without using any bad language to talk about
sex, caste, or community.
The last part of the lesson will talk about the position of women in In-
dia today, including the problems they face and the steps that have been
taken to improve gender equality. By the end of the lesson, the students
will know more about how gender roles have changed over time in India,
how colonialism has affected these changes, what Tarabai Shinde did,
and how women are treated in modern India.

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 Gender: Tarabai Shinde

Notes
2.3 Evolution of Gender in India
2.3.1 Women in the Ancient India
Women during the Vedic period were almost equal to men in many aspects.
Their status was relatively high in their society. The right to education
was viewed as important for both male and female. The Vedas, Hinduism’s
sacred texts, contain hymns by women and reference of women scholars
and teachers. For example, Gargi Vachaknavi was a great philosopher
and scholar who participated in the philosophical debate against the sage
Yajnavalkya in the Brihadaranyaka Upanishad.
Women were also entitled to own property, which they could either inherit
from their fathers or husbands. Individuals could also manage their own assets
as well as carry on business. The Rigveda mentions women who traded and
negotiated in public money such as iron and gold. Also, women participated
in religious ceremonies and rituals. They were permitted to perform some
rites and sacrifices. Women were also priests who conducted ceremonies.
During the Vedic period, one of the important features was polyandry
which permitted a woman to marry several men. This was not common but
did exist and was considered acceptable in some situations. For instance,
the widow of a man who died without a son could marry his brother or
some other male relation so that the family line would continue. Because
of this practice woman did not remain dependent only on one husband.
Thus, she got freedom and autonomy.
However, it is important to note that even while women enjoyed a
relatively high status during the Vedic period, patriarchal norms and
practices did exist. As the Vedic period progressed, there was a gradual
decline in women’s status and rights, and the patriarchal norms became
more entrenched in the later Vedic age. Nevertheless, the Vedic period
remains an important period in the history of women’s rights in India, as
it established many of the ideals and principles that would shape Indian
society for centuries to come.

2.3.2 Position of Women in 19th Century Maharashtra

The literature and culture of Maharashtra both have a long history documenting
the active participation of women in the public sphere. Many well-known
Bhakti poets were women from the surrounding areas. In the course of

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Notes history, princesses and queens often served as advisors to their male royal
kin and, on occasion, even assumed the role of monarch in lieu of a male
ruler who had not yet reached the appropriate age. On the other side, the
status of women in Maharashtra in the 19th century was characterised by
deeply entrenched patriarchal norms, which reduced women to a secondary
status in society. Majority of women were expected to be subservient to
men and were denied access to education, property, and decision-making
processes. The practice of child marriage was widespread, and women were
often married off at a very age, with little say in the matter. Widows were
expected to lead a life of austerity and were often denied the right to remarry.
Tarabai Shinde presented a critique of all the above in her work. The
statements made by Tarabai in that particular setting played an essential
role because she called into question the presumption that men are superior.
The manner in which Tarabai had fundamentally questioned the social
conventions and cultural biases that serve as the basis for patriarchy and
male supremacy is particularly noteworthy. Her commentary sheds light
on how women of her social class regarded their place in colonial society
as a result of their experiences.
Tarabai noted many castes, in an effort to elevate their status, emulated
the practices of other castes while restricting the ability of their widows
to remarry. Also, the practice of purdah infuriated her, and she voiced her
opposition to it. She stated, “You keep women imprisoned in your home
while you work to elevate yourself and establish yourself as Mr. Sir and
so forth. You begin your life by amassing all rights in your possession,
and then men proceed to relegate womankind to an obscure area and
lock her away in purdah.”
2.3.3 Impact of Colonialism on Gender in India
Colonial India was characterised by a patriarchal social structure where
men held primary authority in both the public and private spheres.
Women were expected to take on traditional expectations like wife,
mother, daughter, and caregiver in the household. Women were confined
to these roles restricting their personal and professional development.
British colonial administration implemented many policies and laws which
impacted gender relations. On the one hand, reforms that were intended
to enhance the status of women. On the other hand, more policy retained
the earlier gender hierarchy.

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 Gender: Tarabai Shinde

Colonial rule introduced Western education for women which was one Notes
of its major impacts. More and more women began to leave their homes
to get jobs and gain knowledge. Conversely, though this education was
meant to improve the natives, it was highly biased to Western ideals.
Further, it served the purpose of perpetuating colonial ideology. For in-
stance, girls were instructed to become “good wives and mothers” and
were dissuaded from working outside the home.
Another consequence of colonial rule was the imposition of Victorian
moralities on Indian society. Britishers labelled Indian women as ‘back-
ward’ and ‘immoral’ seeking to civilise them according to the Victorian
standards of dress, behaviour and morales. New gender norms were
then created, which greatly conflicted with Indian values. The practice
of purdah (veiling) was promoted for upper-class women, which further
limited their activity and independence.
In general, the effect of colonial rule and Victorian moralities on the
position of women in Indian society was complicated and contradictory.
Though the new and reformed laws provided women with opportunities
and legal protection, they also helped sustain colonial notions, imposed
Victorian moralities, reinforced patriarchy and created new gender norms
that often contradict Indian values.
DID YOU KNOW?
Victorian morality refers to the moral standards and the idea of mo-
rality that were prevalent during the Victorian era, specifically in
the 19th century. These values emphasised the importance of moral
strictness, sexual restraint, and respectability.
Victorian morality placed strong emphasis on women with being vir-
tuous and moral, viewing women’s role to be that of a moral guardian
in society. Women were expected to be chaste, modest, submissive
and their primary role was confined to taking care of the home, as
wives and mothers. Women were discouraged from working outside
the home and often excluded from public life entirely.
During the Victorian age, there was an extreme emphasis on sexual
restraint and curtailment of sexual desire. During this period, sex
outside of marriage was immoral and scandalous, and women who
engaged in it were shamed and ostracised.

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 IDEAS IN INDIAN POLITICAL THOUGHT

Notes The gender, class, and race norms of society and culture were influ-
enced by it. The Victorian era continued to enforce patriarchy and
upheld a hierarchy based on class and race. The Victorian age wit-
nessed a rise of the “cult of domesticity,” idealising the nuclear family
and glorifying women’s limited role. It also strengthened the female
gender roles and denied them education, job and political freedom.
In summary, Victorian morality refers to the social and cultural val-
ues, attitudes, and beliefs that emphasised moral strictness, sexual
restraint, and respectability, particularly with regard to the role of
women in society. These values had a significant impact on social
and cultural norms related to gender, class, and race and perpetuated
patriarchal structures and hierarchies.

2.4 Tarabai Shinde

2.4.1 Life and Times
Tarabai Shinde (1850–1910) was a feminist in 19th century India who
challenged patriarchy and caste. She was born in Buldhana, a small town
located in the Berar district of Maharashtra, India. She hailed from a
Maratha family. Her family owned the land, and they had lived there for
generations. Tarabai’s father worked as a senior clerk in the office of
deputy commissioner at Buldhana. Although her father did not participate
in the movement to a significant degree, he was a member of Jyotirao
Phule’s Satyashodak Samaj as well.
At that time in Buldhana, there was no local girls school when Tarabai
was growing up, so she received all of her primary education from her
parents at home. She could read and write in the Marathi language and
was proficient in English as well. Tarabai got married at a very young age,
and her spouse continued to live with Tarabai’s family, due to which she
was criticised by the society for violating traditions and norms of society.
Shinde’s childhood and early adulthood served as a poignant illustration
of the oppressive gender norms that were deeply entrenched in 19th-cen-
tury Indian society. When she was only 12 years old, she was married.
This was a result of the patriarchal system which controlled the life of
many women. After some time, a fate was not in favour of her and a

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 Gender: Tarabai Shinde

tragedy soon happened which changed her life forever. At the age of 22, Notes
she was bereaved of her husband – a defining moment that marked her
change from a docile victim of erroneous norms to a fierce campaigner
for change.

2.4.2 Stri Purush Tulana

The text in question was the first feminist literature of India as we
understand feminism today. Published in 1882, the novel was met with
hostility from its readers and was eventually suppressed. Thus, Stri Purush
Tulana remained largely forgotten for many years after that. However,
S.G. Malshe took effort in re-publishing it in 1975 giving the book a
new life. Rosalind O’Hanlon translated the book in English only in 1994
by the name A Comparison Between Women and Men: Tarabai Shinde
and the critique of gender relations in colonial India. Stri Purush Tulana
was written in response to an incident that had left a deep impact on
Tarabai Shinde.
In 1881, in Surat, a young pregnant widow named Vijaylakshmi killed
her unborn child. She got sentenced to death (which was later changed
to life imprisonment). The Pune Vaibhav, an orthodox newspaper, carried
an article series on Vijaylakshmi that insulted women for their ‘loose
morals.’ Tarabai Shinde was troubled by the articles printed in the Pune
Vaibhav and the treatment given to Vijaylakshmi. In answer, in 1882 she
wrote her magnum opus ‘Stri Purush Tulana’ (A Comparison Between
Men and Women) in Marathi. The booklet presents a blistering critique
of gender disparity and questions the institutional gender inequality en-
trenched in the social institutions of that time.
The Vijaylakshmi incident depicted the inherent gender bias in Indian
society, as the woman was held responsible for the illegitimate child while
the man who impregnated her was free of any punishment for his immor-
al acts and no one called him out. This incident laid bare the extreme
patriarchal norms and double standards which characterised 19th century
India. Tarabai Shinde boldly denounced such norms that regarded men
and women with separate moral standards and wrote Stri Purush Tulana.
This work investigates the role of men and women in Maharashtra’s
society, as well as their relationship in the institutions and practices of
marriage. In the booklet, Shinde argues that women are not inferior to

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Notes men and that the patriarchal norms that govern Indian society are unjust
and oppressive. While men called themselves “indestructible”, Tarabai
pointed out in her work that they are just as flawed as they consider
women to be. She pointed in her book “But do men not suffer from the
same flaws that women are supposed to have?”
Through her writing, she launched an assessment of men. She highlighted
that the social-religious principles used to criticise women are often not
applied to men, and she pointed out the disparity between the two. Her
writing represented strong resentment and rage that she felt as a result
of her own subjective experiences and insights in that particular period.
While she was writing, she had argued that bringing about social change
is challenging in an environment that is predominantly influenced by
patriarchal values.

2.4.3 Key Issues

Tarabai Shinde through her work presented a critique of the double stan-
dards that existed in society regarding the behaviour and roles of men
and women. Women were judged and controlled by social and religious
norms while men were never judged by them. She considered this hy-
pocrisy to be the essence of her critical work in man-woman relations.
Tarabai was a strong advocate for women’s education and viewed edu-
cation as an essential for empowering women and leading social change.
She criticised the limited educational opportunities available to women
and argued that educating women was essential for their personal de-
velopment and for challenging the patriarchal norms that restricted their
lives. Education, in her view, was a means to achieve greater autonomy
and agency for women.
Tarabai criticised the institution of marriage and women’s domestic life.
She highlighted how marriage leads to unequal power dynamics between
the two stakeholders – husband and wife. Women are not held to the
same standard as men when it comes to marriage as women in marriag-
es are socially regarded as inferior to their husbands. She wanted to get
rid of the restrictions which are placed upon women which force them
to be wives and mothers. Her work, therefore, suggested a new way of
thinking about these standards, as well as the relationships of couples.

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 Gender: Tarabai Shinde

One of the problems that Tarabai pointed out in her work was the wrong Notes
treatment meted out to the widows. Society had a negative stigma to-
wards widows. They were discriminated against and were forced to live
away and denied their rights. She stated that a widow must be treated
with dignity and must be enriched with a humane treatment along with
stressing that the widow has the right to live a normal life.
Tarabai discussed how women rely on men for economic help and support.
She argued that economic dependency on men was one of the causes of
women staying subordinate to men along with restricting independence
and self-sufficiency. By supporting economic opportunities for women,
Tarabai focused on how financial independence enables gender equality.
Tarabai Shinde noticed and condemned various religious and social
practices based on gender discrimination. Women are told to sit quietly,
to read the holy book, to stay out of sight whatever may happen, to see
God behind the veil, etc. By challenging these practices, Tarabai called
for an alternate understanding of religious texts along with social norms
and practices which respected the dignity and rights of women.

2.4.4 Critique of Colonialism and Patriarchy

Tarabai Shinde critiqued the colonial laws and practices that deprived
women of their rights and reinforced prevailing patriarchal norms of the
time. She argued that colonial power and administration often overlooked
or promoted gender inequality. She believed that with education, women
would challenge colonial myths and assert their own rights in social and
family spheres. Shinde stood against the cultural domination of the co-
lonial rulers, which often undermined customary practices and habits of
the natives especially those concerning the status of women and gender
roles. She advocated modern reforms while stressing the need to protect
and respect Indian culture.
Tarabai Shinde argued that Indian men were responsible for the caste
oppression of women. She criticised the customs that restricted women
from attaining freedom, education and participating in public life and
pointed out that they were created by men in society. Shinde supported
reforms in law and society to eliminate discrimination against women
and to establish equality of rights for men and women. She referenced
shifts in marriage legislation, entitlement laws, and outlook on women.

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Notes She urged Indian men to quit their resistance to progressive changes that
are beneficial for women. Shinde pointed out the patriarchal, misogynistic
double standards in Indian society whereby men enjoy much more free-
dom and privilege than women. These standards restricted women from
being free and enjoying rights.

2.5 Women in Contemporary India

The status or position of women in India has been changing for the last
few centuries, especially during colonial rule and post-colonialism. In
this part, we will see the changes in the position and status of women
in colonial India to the present times.
Colonial policies had a sizeable impact on the rights and status of wom-
en during the colonial period. Although the British laws, practices and
institutions tended to reinforce the patriarchal ideology by introducing
‘Victorian moralities’ and limiting the sphere of associations and rights
of women, they also introduced new ideas about education, employment,
and women’s rights.
Women Rights Movement in India dates back to the nineteenth century
with a long and interesting history of women struggles. Savitribai Phule,
Pandita Ramabai, Tarabai Shinde were early social reformers who protest-
ed patriarchal norms. They advocated women’s education, employment,
and rights. They sought both legal as well social changes. The women’s
rights movement gained momentum during the nationalist struggle, with
leaders such as Sarojini Naidu, Aruna Asaf Ali, and Rajkumari Amrit
Kaur playing key roles in the fight for India’s independence.
Mahatma Gandhi, Jawaharlal Nehru, and Sarojini Naidu were among the
many nationalist leaders who supported women’s political, economic,
and educational advancement. An important figure in both the fight for
India’s independence, as well as social reforms was Sarojini Naidu who
was a very well-known leader of the Indian National Congress.
After gaining independence in 1947, India continued making efforts for
women’s rights and status. The Constitution of India provides equal
rights and protection to women. In the years that followed, women made
remarkable progress in education, jobs, and politics. An example of this is
Indira Gandhi. In 1966, she became India’s first female Prime Minister and

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 Gender: Tarabai Shinde

went on to become the Prime Minister of India for four terms. Pratibha Notes
Singh Patil and Meira Kumar are other well-known female politician in
India. The former was the 2007-2012 India’s first woman President, and
the latter was the 2009-2014 first woman Speaker of the Lok Sabha.
The challenges faced by women in India include sexual abuse, discrim-
inative employment practices, educational hurdles and limited access to
resources. To tackle these challenges, the Indian government has enacted
numerous policies and programmes that aim to promote gender equality.
India began reserving seats for women in the local governing bodies of
India in early nineties. It was an important landmark for women’s political
representation in the country. In 1992, the Indian Parliament approved
the 73rd and 74th constitutional amendments that reserve 33% of seats in
panchayats (village councils) and urban bodies (municipalities) for women.
The political involvement of women at the grassroots level has seen a
huge increase after that. In 2024, over 1.4 million women representatives
were serving as elected representatives from across the country. The res-
ervation policy has also added to the empowerment & development of
women. Studies indicate that women leaders are more willing to direct
public goods and service funding toward women and children.
In September 2023, Parliament also passed the law, which reserved 33%
of the seats in Lok Sabha and state legislative assemblies for women in
the elections to be held after the next census. The Act was a landmark
achievement of the struggle for political representation of women.
In India, women’s rights and status have evolved and progressed very much
from the colonial period to the present. Nevertheless, women continue to
face additional challenges. But the progress made in the last few decades
shows how determined Indian women and women’s rights campaigners
are to change society and make long-term changes to the law and society.
We can make the world a fairer and just place for everyone if we keep
fighting for gender equality and women’s rights.

2.6 Conclusion
Tarabai Shinde’s work broke new ground in the arena of women’s rights
in India. Her fearless critique of societal norms and call for gender
equality resonated with many and helped lay the intellectual foundations

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Notes for the future feminist movements in the country. Her work inspired so-
cial reformers and other activists who wanted to improve the status of
women in society. Her point about education, economic independence
and rethinking social norms motivated many to continue a fight for
gender equality. Tarabai Shinde’s legacy as a pioneering feminist think-
er continues to inspire contemporary discussions on gender issues. Her
work remains relevant today, as it addresses fundamental questions about
equality, justice, and the role of women in society.

2.7 Summary
‹ Women were seen as equal to men in many ways during the Vedic
time (1500–500 BCE).
‹ In colonial India, men were in charge of both public and private
matters, which was called a patriarchal society.
‹ British laws and policies often upheld male ideas and “Victorian
moralities,” which limited the rights of women.
‹ The morals, views, and social norms that were common during
Queen Victoria’s rule in the 1800s are known as Victorian morality.
‹ In the late nineteenth century, Tarabai Shinde, a radical social
reformer from Maharashtra, challenged gender conventions in
colonial Indian society.
‹ Shinde spoke out against the societal norms that undervalued
femininity and highlighted male privileges in marriage and society.
‹ She used comparative reasoning to draw parallels between the
situation of widows and other societal groups.
‹ Shinde wrote “Stri Purush Tulana” in reaction to articles in Pune
Vaibhav that made fun of Vijayalakshmi and women for having “loose
morals.” In the Vijayalakshmi case of 1881, a young widow who was
pregnant was given the death penalty for killing her unborn child.
‹ Tarabai Shinde wrote ‘Stri Purush Tulana’ in Marathi in 1882.
‹ ‘Stri Purush Tulana’ in Marathi means ‘A Comparison Between
Men and Women.’

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