It's been a while since I started thinking deeply about the concept of feminism. While I strongly advocate for equal compensation and opportunities for both men and women, I've noticed an increasing trend that troubles me: the negativity directed toward masculinity under the banner of feminism. It feels like I am not the one connected to it and maybe like me, many people who genuinely support gender equality find themselves disconnected from this version of feminism that seems to create division rather than unity. It leads me to ponder whether people truly understand what feminism is and what it should strive to achieve.

In the current discourse, there's often an undercurrent of hostility towards masculinity. I believe in the harmonious coexistence of both masculine and feminine energies in the universe. These energies are essential, much like the proton and neutron in an atom. They are different yet complementary.

When I hear statements like "a woman does not need a man for anything" or "she is complete in herself," I agree to a certain extent. Every individual is indeed complete in themselves, capable of achieving great things on their own. However, it's not solely about need—it's about balance. There is a growing sentiment that it suppresses a woman's dignity if she takes her father's or husband's surname, seen as advocating for a more patriarchal society. This brings me to ponder the origins of such practices. How did our society become patriarchal, and what were the roots behind these traditions? So let's frame it as a conversational piece between us moving ahead from here, exploring the real meaning of feminism and the historical context of patriarchal societies.

Origins and Evolution

So the way I am reaching out to you with my writings, way back in 1837, a French philosopher and utopian socialist's theories and writings were gaining attention. It seems it was quite radical for that time that Charles Fourier’s ideas were influenced by subsequent feminist thought and socialist movements. After all, colonial influence never wanted women to grow be it of any region and similarly, in India, the influence was strong. Where already seclusion and veiling existed, colonial influence was a cherry on the cake. But I want you to consider events even before 1837 in India.

Tracing the period of the 16th century, I am grateful to Dr. Arathi V. B., a scholar in Sanskrit and Indology, whose knowledge greatly assisted my research. Reiterating what she shared, in Bharatam and Sanatan Dharma, we have had both patriarchal and matrilineal family lines. Many matriarchal systems existed in Bharat. States like Kerala, Meghalaya, Nagaland, and Manipur followed matrilineal family lines.

Kerala: The Nairs, Ezhavas, and some other communities practiced a form of matriliny where inheritance and lineage were traced through the maternal side.

• Meghalaya: The Khasi, Jaintia, and War tribes traditionally follow a matrilineal system. In these communities, lineage and inheritance pass through the mother, and women hold significant roles in family and social structures.
• Nagaland: Among the Konyak Naga tribe, there are aspects of matrilineal descent, though it is less pronounced than in Meghalaya.
• Manipur: Certain communities, such as the Meitei, practiced matriliny historically, though this system has evolved over time.

So, you see, it wasn’t always necessary to fight for women’s rights. We already had them with us. And if I take you even further back, Indian gods are often referred to by their mothers' and wives' names- Yashodanandan Krishna, Sita-Ram, Radha Krishna. It was the 19th century where the fight began.

The 19th century

The British presence in India began in the early 17th century with the establishment of the East India Company, but major impacts on social life were felt in the 19th century. The situation for women in India was marked by significant social, cultural, and legal constraints, shaped by a complex interplay of traditional practices, colonial influence, and emerging reform movements. Where practices like Sati, child marriage, and purdah were deeply rooted in historical records, it required a lot of changes from our end also. At the same time women in the United States and the United Kingdom, gained prominence as the women's suffrage movement gained momentum. I guess it was the first wave of feminism where key figures including Susan B. Anthony, Elizabeth Cady Stanton, and Emmeline Pankhurst were fighting for voting rights and other legal issues.

Now you might argue that while we were fighting against traditional practices like sati and child marriage, people in the United Kingdom were fighting for voting rights. My response is that, due to invasions, we lost much of value that we already had. If I ask you who the first female British officer was. I am sure you might be searching on the web browser. Let me make that job easy. It was Katherine Furse, who was appointed as the Director of the Women's Auxiliary Army Corps (WAAC) in 1917. Whereas we had already in 1524-1564, Rani Durgavati known for her valor and leadership in defending her kingdom against the Mughal Empire. In 18th century, Queen Chandravati who was ruler of the princely state of Marwar. Even if I go back Rani Rudrama Devi [1259-1289], a ruler of the Kakatiya dynasty in South India, remembered for her administrative skills and military prowess and the list continues.

Coming back to 19th century, with early social reformers like Raja Ram Mohan Roy and Ishwar Chandra Vidyasagar advocated for women's rights. They fought against practices like sati (the burning of widows) and child marriage, laying the groundwork for later feminist movements. Feminism seeks to challenge and change the systemic and structural barriers that limit women's opportunities and freedoms. When you try to understand this gap, you will understand when I say that we lost what was once ours, only to end up with empty hands in the end.

Tracing Feminism to the Indian Vedas

I am sure you might remember the news that made headlines: actress Dia Mirza’s marriage was officiated by a female priest. Too much advocacy has been done for including females in performing rituals, but do you know we already had that?

Ghosha, Lopamudra, and Gargi are the names mentioned in Rigveda as female rishis, who composed hymns and were respected for their spiritual and intellectual contributions. In Vedic society, women actively participated in religious rituals and ceremonies. They were not merely passive observers but played crucial roles. The Vedic concept of marriage was based on partnership and mutual respect. The idea of "Ardhangini" (half of the husband) suggests that a wife is an equal partner in all aspects of life. The Rigveda contains hymns that describe the marriage relationship as one of companionship and shared responsibilities. Women in Vedic times had certain rights and a degree of independence. They could choose their husbands through the practice of Swayamvara (self-choice). The Vedic pantheon includes powerful goddesses like Saraswati (goddess of knowledge and arts), Usha (goddess of dawn), and Prithvi (earth goddess). These deities are revered and symbolize various strengths and virtues, reflecting the respect for feminine qualities and the acknowledgment of women's integral roles in society.

सम्राज्ञ्यौ दिवं सम्राज्ञ्यौ पृथिवीं सम्राज्ञ्यौ अर्भं सम्राज्ञ्यौ अर्णवम् । सम्राट्योषधीः सम्राट्यपः सम्राट्योषधीः सम्राट्योषधीरभि स्रवंतु।।

It means may you be empress over your father-in-law, empress over your mother-in-law, empress over your husband's sisters, and empress over your brothers-in-law. This verse highlights the elevated status and authority of a woman in her marital household, indicating the respect and significant role she is expected to play.

यत्र नार्यस्तु पूज्यन्ते रमन्ते तत्र देवताः। यत्रैतास्तु न पूज्यन्ते सर्वास्तत्राफलाः क्रियाः।।

Another important verse from the Manusmriti (a later but highly influential text) emphasizes the respect and importance of women. It means where women are honored, divinity blossoms there; and where women are dishonored, all action remains unfruitful. This verse from Manusmriti 3.56 underscores the idea that the well-being and respect of women are essential for societal prosperity and harmony.

Conclusion

So the idea that our society was always patriarchal is a misconception. Feminism, at its core, advocates for equality between genders, not the denigration of masculinity. While modern discourse sometimes seems to create divisions, true feminism should strive for unity and balance, respecting both masculine and feminine energies. Fostering animosity, we should celebrate the unique qualities that both genders bring to the table. It’s the Need for Balance, Not Division. The interaction between masculine and feminine energies is crucial to creating a balanced and fulfilling existence. Each complements the other, contributing to a whole that is greater than the sum of its parts. Historical evidence shows that many ancient Indian societies practiced matrilineal systems where women held significant roles and rights. Understanding these practices challenges the notion that gender inequality has always been the norm. The challenge today is to reconcile modern feminist ideals with traditional values. By learning from our historical roots and integrating respect for both genders, we can aim for a balanced and inclusive approach to gender equality.

In conclusion, understanding feminism requires a comprehensive look at both historical and contemporary perspectives. True progress involves recognizing the valuable contributions of both masculine and feminine energies, celebrating historical achievements, and striving for a balanced approach to gender equality.

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