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The Rashtriya Mahila Kosh (National Credit Fund for Women) was set up in 1993 to make credit available for lower income women in India. [2] More recent programs initiated by the Government of India include the Mother and Child Tracking System (MCTS), the Indira Gandhi Matritva Sahyog Yojana , Conditional Maternity Benefit plan (CMB), as well as ...
The Women-gov project in Brazil and India, for instance, has helped women improve their understanding of and communication with local government via ICTs. [34] In Brazil, the project trained female community leaders to access and utilize online data on government health services to better respond to public health concerns in their communities.
The Rig Veda and Upanishads mention several women sages and seers, notably Gargi Vachaknavi and Maitreyi (c. 7th century BCE). [5] Originally, women were allowed to undergo initiation and study the Vedas. In the Dharmasutra of Hathras, it is mentioned that: In Mahabharata, the story of Draupadi's marriage to 5 men is a case in point.
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 ...
Hence, feminism in India is not a singular theoretical orientation; it has changed over time in relation to historical and cultural realities, levels of consciousness, perceptions and actions of individual women and women as a group. The widely used definition is "An awareness of women's oppression and exploitation in society, at work and ...
Savitribai Phule (pronunciation ⓘ; 3 January 1831 – 10 March 1897) was an Indian teacher, social reformer, and poet who was the first female teacher in India. [5] Along with her husband, Jyotiba Phule, in Maharashtra, she played a vital role in improving women's rights in India. She is considered to be the pioneer of India's feminist movement.
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"Others advocate birth-control, with a view of preserving the health of women and conserving family property; but we advocate it for the liberation of women." [37] In the Kudi Arasu of 1932, Periyar explained the basic differences between the reasons given to us for contraception and the reasons given by others for this. We say that ...