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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 ...
The position of Indian women in society deteriorated during this period. [12] [13] Jauhar which became a custom among Rajputs was performed when they were faced with invaders like Turco-Afghans from the 11th century to avoid being enslaved and lose their honor.
Towards Equality was the title of the report of the Committee on the Status of Women in India (1974–1975). This 1974 document is said to lay the foundation of women's movement in independent India, highlighting discriminatory sociocultural practices, political and economic processes.
Aamar Jiban, published in 1876, is the name of Rashsundari Devi's autobiography and is the first autobiography written by an Indian woman and also the first written by any Bengali female. [1] [2] It tells us about the status of women in the 19th-century Indian society and the excess amount of inequality and hardship they had to go through. It ...
In India, women's issues first began to be addressed when the state commissioned a report on the status of women [clarification needed] to a group of feminist researchers and activists. The report recognised the fact that in India, women were oppressed under a system of structural hierarchies and injustices.
[45] [46] A 2011 study published by Tarakeswara Rao et al. in the Journal of Commerce indicated that almost 50% of the Indian population consists of women, yet fewer than 5% of businesses are owned by women. [45] In fact, in terms of entrepreneurship as an occupation, 7% of total entrepreneurs in India are women, while the remaining 93% are men ...
The Committee on the Status of Women in India released a report in 1974, and had a significant influence in the reemergence of activism towards gender equality. The report highlighted the significant differences between men and women in India, including the disparity in the sex ratio, mortality rates, employment, literacy, and wage discrimination.
The Buddhist texts do not describe the Indian society as divided into the four varṇas of "Brahmins, Ksạtriyas, Vaiśyas and Śūdras". Instead, states Bronkhorst, the bulk of society is described as consisting of "householders" (Pāli: gahapati ), without internal distinctions. [ 43 ]