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Ullal was the capital of the Chowta king Thirumala Raya III. Feudatories of the Vijayanagar kingdom, the Chowtas were Tuluva kings who practiced Jainism alongside Tuluva Animism (Būtaradhane). The Chowtas followed the system of matrilineal inheritance ( Aliyasantana ) of Bunts community by which Tirumala Raya, Abbakka's uncle, crowned her the ...
[1] [2] [3] Rig Vedic verses suggest that women married at a mature age and were probably free to select their own husbands in a practice called swayamvar or through Gandharva marriage. [4] The Rig Veda and Upanishads mention several women sages and seers, notably Gargi Vachaknavi and Maitreyi (c. 7th century BCE). [5]
The status of women in India has been subject to many great changes over the past few millennia. With a decline in their status from the ancient to medieval times ...
Women across economic groups in colonial era, for example, wore a single piece of cloth in hot and humid Bengal. [121] It was called Kapod by poorer women, while the more ornate version of the same was called a Saree. [121] The material and cost varied, but nature was the same across income and social groups (caste/class) of Hindu women. [121]
High caste women, Harkua, India, c. 1915 [1]. The zenana missions were outreach programmes established in British India with the aim of converting women to Christianity.From the mid 19th century, they sent female missionaries into the homes of Indian women, including the private areas of houses - known as zenana - that male visitors were not allowed to see.
Recasting Women: Essays in Colonial History [1] is a 1989 book, edited by Kumkum Sangari [2] and Sudesh Vaid, [3] published by Kali for Women in India and by the Rutgers University Press in the United States. The anthology attempts to explore the inter-relation of patriarchies with political economy, law, religion and culture and to suggest a ...
Annie Besant (1 October 1847 – 20 September 1933) was a British born socialist, theosophist, women's rights activist and campaigner for Indian nationalism. [16] She was an ardent supporter of the Indian self-rule and became the first female president of the Indian National Congress in 1917. [17]
Dalit women's testimonios have been recognized for challenging selective memory and univocal history, both in the Dalit and women's movements. These narratives function as expressions of protest, resistance, and identity formation, asserting the subjectivity of marginalized individuals and communities.