#serenity naigaon

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Ornate Serenity Naigaon Floor Plan Sample Flat

Ornate Serenity Naigaon offers 1 2 3 4 & 5 BHK enriched with spaces as well as amenities Call us now for appointment site visit live location sample flat video brochure floor plan price address etc.

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3 BHK in Naigaon - Spacious Homes in Naigaon East Property

Discover the perfect 3 BHK in Naigaon, offering spacious and modern homes in the fast-growing Naigaon East property market. These premium residences provide a blend of comfort, style, and excellent connectivity to Mumbai. Whether you're looking for a family home or an investment opportunity, 3 BHK in Naigaon properties cater to your every need with top-class amenities and serene surroundings.

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Suraksha Smart City Terra: Your Gateway to Peaceful Living

Suraksha Smart City Terra

Introduction

In the fast-paced world we live in, finding a peaceful and luxurious haven to call home is a dream for many. Suraksha Smart City Terra is a real estate masterpiece nestled in the serene landscapes of Vasai, promising residents a harmonious balance of luxury, comfort, and nature's beauty. With its awe-inspiring architecture and contemporary design, the project stands as a testament to the perfect blend of aesthetics and functionality. Sprawled over 300+ acres, Suraksha Smart City Terra in Vasai offers the perfect solution for those seeking a blissful living experience. This will take you on a captivating journey through the exquisite properties at Suraksha Smart City Terra, exploring the magnificent 2BHK and 1BHK flats in vasai and presenting the endless amenities that await future

Upcommig Smart connectivity

Exciting road connectivity enhancements are on the horizon for the properties in Vasai east. The upcoming Mumbai-Ahmedabad bullet train route will bring faster travel options closer to home. Additionally, the extension of the Virar-Dhanu railway line will offer improved connectivity within the region. The proposed Bhayandar-Naigaon sea links and Virar-Alibaug road route will further enhance accessibility. With these multimodal corridors, the property's location is set to become even more desirable, making it an ideal investment opportunity.

Luxurious Amenities

Experience a universe of unrivalled conveniences at Suraksha Brilliant City Land in Vasai Remain dynamic and fit with a very much-planned running track, ball court, multipurpose turfs, and cricket turfs. Participate for entertainment-only-filled exercises with loved ones at the volleyball court, skating arena, and badminton court. Allow your children to investigate and play in the protected and charming children's play region. Embrace nature's magnificence in the butterfly garden and themed garden. Discover an authentic sense of reconciliation and peacefulness at the yoga and reflection space. Remain in shape with the outside exercise centre. Furthermore, don't pass up the intriguing occasions and shows at the amphitheatre. Make every second count with these astounding conveniences

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Luxurious Living in the Suburbs: A Closer Look at Sunteck One World Properties in Naigaon

Sunteck One World

Sunteck One World is a luxurious residential project situated in the up-and-coming suburb of Naigaon, Mumbai. Developed by the reputed Sunteck Realty Limited, the project is spread across 50 acres of land and offers premium apartments with world-class amenities.

One of the biggest advantages of Sunteck One World is its Properties In Naigaon is a fast-developing suburb, located on the western outskirts of Mumbai. It is situated close to the Mumbai-Ahmedabad National Highway and is well-connected to other parts of the city via road and rail. The proposed metro line from Dahisar to Mira Bhayandar will further enhance the connectivity of the area.

Sunteck One World offers a range of apartments in different configurations to suit the needs of different families. The apartments are designed to provide maximum natural light and ventilation, and are equipped with modern amenities such as modular kitchens, designer bathrooms, and high-speed internet connectivity.

The project also boasts of a range of world-class amenities such as a fully-equipped clubhouse, swimming pool, gymnasium, jogging track, indoor games room, and children's play area. The landscaped gardens and open spaces provide residents with a serene and peaceful environment to unwind and relax.

Sunteck One World takes the security and safety of its residents very seriously. The project has 24-hour security surveillance, with CCTV cameras placed at strategic Location Naigaon. The main entrance to the project is manned by trained security personnel, and all visitors are required to register at the gate. The apartments are equipped with smoke detectors and fire alarms to ensure the safety of residents in case of emergencies.

Sunteck One World is a perfect example of luxurious living in the suburbs. With its strategic location, premium apartments, world-class amenities, and focus on security and safety, the project offers a lifestyle that is both comfortable and convenient. If you are looking for a dream home in the suburbs of Mumbai, Sunteck One World is definitely worth considering.

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Best Shout Out Residential Properties in Vasai

Dreams Height

Dreams Height which has Projects at Vasai East, Mumbai is the most sought after area for the ones who needs to put resources into future viewpoints as well. Vasai East, Mumbai is in closeness to significant organizations. In Mumbai, the interest for Real Estate is consistently going up. Additionally numerous business foundations alongside notable schools, universities, clinical centers, shopping centers and places of entertainment is in close area to Lodha Dreams Heights.

Area Benefits:. The Lodha Dreams Heights is decisively situated with nearness to all city conveniences, for example, schools, universities, emergency clinics, shopping centers, supermarkets, eateries, sporting focuses and so on. The total location of Lodha Dreams Heights is Naigaon East, Vasai East, Mumbai, Maharashtra, INDIA.

AMENITIES

Vasai-Virar-Naigaon Ring Route Touch Project Hi-Tech Fire Fighting System Rain Water Harvesting Power Backup for Lift CCTV & Common Area Automatic Lift Water Proofing on Terrace with China Mosaic CCTV Surveillance 24×7 security service by professionals

Suraksha Smart City

The wonderful Suraksha Smart City Vasai East, Mumbai is a very much arranged project. It is fanned out over a huge area of 1 Section of land. There are complete 632 units in the venture that are planned remembering the cutting edge way of life.

At Suraksha Smart City you get to partake in the best of facilities and conveniences, for example, Rain Water Harvesting, Meditation Area, Exercise room, Running and Walking Track, Children play region, Sewage treatment plant, Half basketball court, Stylishly planned scene garden. The site's precise location is Suraksha Smart City, Madhuban Township, Golani Naka, Vasai East, Vasai-Virar, Mumbai, Maharashtra. The pin code of this show-stopper project is 401208. Partake in the advantage of living with all cutting edge comforts in Suraksha Smart City.

The choice property offering extensive units is Under Development. The venture is partitioned into 4 pinnacles, conceptualized to offer simplicity of living. Its possession date is 01 June 2024.

Suraksha Smart City, Madhuban Township, Golani Naka, Vasai East, Vasai-Virar, Mumbai, Maharashtra, 401208, is the finished location of Suraksha Smart City

Sterling Heights

Sterling Heights, you will find every one of the fixings that make life agreeable and considerably more. Arranged minutely in everything about a way of life with top of the line present day conveniences encased inside interface with nature planned climate. Sterling guarantees more harmony and satisfaction in each square feet inside and outside your residing space. A residency with ample entertainment and revival, each Serenity home is made to raise the bliss and prosperity remainder of your family situated in Vasai, this superior lodging project is among the most reasonable lavish way of life residency for the regular workers and a venture with high incentive for-cash as well as more noteworthy incentive forever

Sterling Heights Apartments is an excellent yet reasonable private task by Shantee Housing. The location of this keenly arranged project is Yashwant Smart City, Behind Balaji Hotel, Town Gokhivare, Vasai, Mumbai, Maharashtra. The required pincode of the undertaking is 401208. Relish the advantages of living in Authentic Levels, which offers generally present day solaces.

Sterling Heights Amenities & Features

CCTV Camera

Professional Managed 24×7 Security

Generator/Inverter Backup for Lifts and Common Lights

Lift of a Reputed Brand

Fire Fighting System

Designer Entrance Looby With Italian Design Vitrified Finish

Rainwater Harvesting

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1/2 BHK Flats in Naigaon East | Properties In Naigaon East - Sunteck Westworld

Are you looking for affordable residences in Naigaon? Do you want to relish nature’s delight along with a world of comforts? Come home to infinite everything only at Sunteck Westworld in Naigaon, where conveniences and comfort meet. Cherish the best of everything with 1 & 2 BHK Flats in Naigaon East, which are designed to give you the feeling of bliss.

Defined as the largest township of the western suburbs, Sunteck WestWorld in Naigaon brings an array of infinite opportunities. With state-of-the-art luxuries, excellent connectivity, upcoming infrastructure and amenities, this project offers serene surroundings with a luxurious lifestyle, which many new projects in Naigaon east lack.

Sunteck WestWorld is redefining the landscape by creating infinite opportunities in the western suburb of Naigaon.

- 150 acres approx. land parcel - 7 / 22 towers storeys - 10 acres approx. in Phase 1 - 3 / 6 wings to a core - 5.5 acres approx. green landscape area in Phase 1 - 1 & 2 BHK Residences

Looking for a affordable 1 & 2 BHK flats in Naigaon east? Sunteck Realty brings to you largest & luxurious township projects in Naigaon East. Book now premium 1 & 2 BHK flats.

[obedmanwatkar]

Savitribai Phule & Tarabai Shinde By: Obed Manwatkar

Abstract

This essay explores the subjectivity and agency of two nineteenth century women who relentlessly fought against patriarchy and the caste system. Not much has been written about them. Savitribai was known only as the wife of Jyotirao Phule or as a teacher of female education and Tarabai Shinde, who was a widow, is still anonymous to the evangelical world. However, this article argues that Savitribai and Tarabai took patriarchy head on and fought against child marriage and female infanticide, opened orphanages, worked for widow remarriage, and for female education. Savitribai and Tarabai created their own identity by coming out of shadows of male dominance and carried the mantle of social revolution that had been handed over by Mahatma Jotirao Phule after his death. They were far ahead of the nationalist discourse on women in 19th century colonial India.

 Keywords

Patriarchy, Caste, Inter caste Marriage, Orphanage, Socially Reforming Education, Female Subjectivity

 Content

The experience of missionary evangelism in India gave rise to notions of social reform and cultural nationalism which led to conflicted relationships with feminism. Modernity also resulted in the relative marginalization of those figures who proposed notions of revolutionary ideas opposed to tradition. Two such figures who emerged in Indian feminism were Savitribai Phule and Tarabai Shinde.

 Savitribai Phule

Early life

 Savitribai was born in Naigaon village in Satara district to her mother Laxmibai and father Khandoji Navse Patil, who was the village chief. Savitribai was just nine years old when she was married to Jyotirao Phule (age thirteen) in the year 1840. According to the Hindu calendar, the tithi, or date, of their marriage was Falgun Vadya panchami, Shakey 1765. Savitribai’s father-in-law, Govindrao Phule, was from Phursungi, with the last name Khirsagar. The Peshwa gave him a horticultural land in Pune, so he migrated to Pune and started a horticultural business. As is generally the case in India, his last name was changed to reflect the family business.  He therefore acquired the last name Phule, from the word “phul”, meaning flower.

 Savitribai’s husband Jyotirao lost his mother at a very young age. His maternal aunt, Saguna, (lovingly called SagunaAau by Jyotirao, with Aau meaning mother) nurtured him. SagunaAau worked as a nanny for a British officer’s son. She therefore understood and was able to converse in English. She used this knowledge to inspire Jyotirao and attract him to education.

 Savitribai had been given a book by a Christian missionary before her marriage which she brought with her to her in-law's house. This shows the attraction she had for words and books despite being uneducated. Savitribai set up a school for SagunaAau on 1st May 1847 in a backward community. This was their first school. SagunaAau started teaching there happily and enthusiastically. A year later, when a school was started in Bhide Wada in Pune, SagunaAau was called there to teach. The first school had stopped working abruptly due to lack of acceptability for education for lower caste people in those days.

 CRITIQUE OF PATRIARCHAL SOCIETY

 Apart from her identity as Jotirao Phule’s wife, Savitribai is little known even in academia. She was modern India’s first woman teacher, a radical exponent of mass education – particularly for women, a champion of women’s liberation, a pioneer of engaged poetry, and a courageous mass leader who took on the forces of patriarchy and caste which certainly should have created her independent identity and contribution. (Braj Rajan Mani and Pamela Sardar 1988: 7) She, along with her husband, realized that the Indian women do not have a monolithic identity and the issues of caste and gender are interrelated. Her thoughts show the sensitivity and understanding of the existing diversity of patriarchies in terms of castes in India with varying degrees of women’s exploitation. Savitribai’s role in the anti-caste and women’s struggle is unique and unparalleled among all the social reform movements in nineteenth century as it linked patriarchy with the caste.

 Savitribai Phule started several initiatives for social transformation much before the early nationalists took up the social reform as a campaign strategy. One of the main focuses of her interventions was the challenge she posed to the well-established patriarchal and brahmanical relations, especially in terms of combating female illiteracy and caste. For Savitribai, social and economic power was located in traditional social structures and practices. The traditional social order signifies a dominant system, ideology and a set of institutions that perpetuate the process of exploitation. It is interesting to note that both shudras and atishudras are generic terms for those who provide service. Hence oppression, exploitation and social discrimination define the shudra and atishudra castes. In this sense, all women are considered shudras by the Phules, since they are also oppressed. Savitribai and Jyotirao Phule are the pioneers for their numerous attempts amongst Stree-Shudra-Atishudra, such as throwing open their doors of learning to “women and lower castes”, opening their drinking water well to the untouchables, and throwing upon their home to the child widows and to orphan children (Lalita Dhara 2011: 13).

 CHAMPION OF FEMALE EDUCATION

 Savitribai Phule was the mother of modern Indian education and a liberator for the women and lower caste people. She was the first Indian woman teacher and the first Indian to revolutionise the traditional fabric of Indian society by opening education to girls and to lower caste children. “She was the first Indian to place universal, child sensitive, intellectually critical, and socially reforming education at the very core of the agenda for all children in India.” (Thom Wolf and Andrade: 2008.)

 Saviribai understood that self-realisation through education is the key to social as well as gender equality. She believed firmly that only education can liberate women from the oppressive patriarchal structures. She goes to the extent of saying that if tradition is bondage for liberation, then smash that tradition. As a first step in this direction she started a school with Saguna in Maharwada in 1847.  Later on, on 1st January 1948, the country's first school for girls was started at Bhide's wada in Pune and Savitribai was nominated as the first head mistress of the school. This was her first dent to patriarchy when she was appointed as a teacher at a time when teaching of girls was supposed to be an unholy, unheard of thing, and moreover, an affront to traditional honour. In times when women were treated no better than the cattle at home, Savitribai earned the distinction of being the first Indian woman to become a teacher. For this she undertook training at Ms. Farar’s Institution at Ahmednagar and in Ms. Mitchell’s school in Pune.

 She faced severe opposition from almost all sections. Savitribai was subject to intense harassment everyday as she walked to the school. Stones, mud and dirt were flung at her as she passed. But she faced everything courageously. Dhananjay Keer describes Savitribai's response to the situation: “Embarrassed by this unholy uproar and upsurge, she would stop in the street and say serenely to her persecutors: ‘God forgive you. I am doing my duty. May He bless you” ( Keer 1974: 68). Relying on contributions from friends, the generosity of individual British administrators, and their own labour, Savitribai and her husband endured the opposition and continued the school, and even replicated the project, proceeding to start several more schools throughout Pune over the next few years. However, the Phules were not exclusivist. The teachers appointed in the schools run by Phules included Brahmins as well as other caste people and a large number of women. Fatima Shaikh, who worked with Savitribai from the beginning, is said to be the first Muslim woman teacher in a modern school in India.

 The first public Til-Gul programme was arranged by Mahila Seva Mandal on 14th January, 1852 in which Savitribai, along with her husband, took an active part. Their family was honoured by the British government for their works in the field of education and Savitribai was awarded as the best teacher in 1852.  Savitribai also learned English. When the Revenue Commissioner went to inspect her school on February 12, 1853, he saw Savitribai teaching and he praised her and conversed with her in simple English. The report says that “The prejudice against teaching girls to read and write began to give way ---the good conduct and honesty of the peons in conveying the girls to and from school and parental treatment and indulgent attention of the teachers made the girls love the schools and literally run to them with alacrity and joy” ( Keer 2011:  28).

 In 1853, the Government and the Board of Education honoured the Phules' efforts in education, presenting them with a pair of shawls. This incident is not a normal one and bears special recognition. This was an official and public commendation of gifting the shawls in pair to both Jotirao and Savitribai. This is perhaps the first known presentation of a shawl to a woman and an indelible mark on the head of patriarchal agenda that Indian society was facing during this period. Also, by 1853, the Phules and their companions founded an Education Society that continued to open schools for girls and for the lower castes, as well as to give lectures to the lower castes in Pune, explaining the benefits of education. Dhananjay Keer says for this memorable moment “For the first time in India during her history of three thousand years…the gates of knowledge were opened to the lowest of the low.” And, it was Jotirao and Savitribai Phule who effected this “miraculous change”( Keer 1974: 29).

 Savitribai Phule and Mahatma Jotirao Phule were on the same page as far as female education was concerned. In a statement made before the Education Commission (1882), Jotirao Phule’s opening sentences note the compatibility of thoughts on education between himself and his wife: “My experience in educational matters is principally confined to Poona and the surrounding villages. About 25 years ago, the missionaries had established a female school at Poona but no indigenous school for girls existed at the time. I, therefore, was induced . . . to establish such a school, and in which I and my wife worked together for many years” (G.P.Deshpande 2002: 102)  Again, when Jotiba and Savitribai were being honoured in a public function in Pune  on 16th Nov. 1852, Jotiba Phule, honestly accepted his wife’s contribution. This is the first time in the history of India that an Indian leader publicly admitted the share of his wife in his thoughts and works.

 Savitribai agreed with her husband in conceptualizing the knowledge as Tritiya ratna, the ‘Third eye’, which they saw as knowledge that went beyond merely alphabetical competence to the power to see through hegemonic ideology.  They also felt the same knowledge also will help liberate people from the system of oppression and to dismantle it. For Savitribai, truth is the true home of genuine spirituality, so critical thinking is never an enemy in the educational process.  Savitribai and the Truth Seekers community envisioned a social function for education, and believed that “in education…lay the key to a fundamental change in social attitudes” (O’ Hanlon Rosalind 1985: 119).  Her goal in promoting education for the masses was not simply to raise the temporary standard of living for a few individuals, but to reshape the entire future of the nation of India.

 Savitribai was an educational philosopher well ahead of her times. She incorporated innovative methods for spreading education – she gave stipends to prevent children from dropping out of school. She was the teacher who inspired a young student to ask for a library for the school at an award ceremony instead of gifts for herself. She even conducted the equivalent of a parent-teacher meeting to involve the parents so that they would understand the importance of education and support their children. Her schools imparted vocational training as well. Savitribai motivated her 11-year-old student Muktabai, to write an essay that became the cornerstone of ‘Dalit literature’. Savitribai's remarkable influence through her teaching and writings is evident in an essay she wrote, which was published in the paper Dyanodaya, in 1855. The essay 'Mang Maharachya Dukhvisayi', which translates as 'Grief of the Mangs and Mahars', is deemed to be among the earliest surviving documentations by a woman writer. It portrays the atrocities committed against untouchables and received accolades even in English translation. The writer's lambasting of the caste system, and the religion that upholds it, reveals the 'potential explosiveness' of education that the Phules were so keen to create. Similarly, no other women’s writing could show the radical spirit which was shown late by Tarabai Shinde’s “Stri Purush Tulna.” Savitribai said, “Work hard, study well, and do good” she constantly underscored the importance of education and physical work for knowledge and prosperity. She felt that women must receive an education as they were in no way inferior to men; they were not the slaves of men (Braj Rajan Mani and Pamela Sardar 1988: 66)   Savitribai Phule emphasised that education is the key to self- reliance and further to the social reform. In her work, Kavyaphule, She went to the extent of calling the ignorant people as animals (Lalita Dhara 2012: 77).

 The three letters that Savitribai wrote to her husband Jotiba during a span of 20 years are a testimony of a boundless love of a wife for her husband on one hand, and a manifestation of her commitment to a wider cause of social reformation on the other. They also reveal a vision of Savitribai’s egalitarian society with full human dignity and freedom for all.

 OPENING OF ORPANAGE

 It was only after spreading education to the women that Savitribai took head on to other taboos of society which victimized women. Savitribai developed a framework of education that sought to revolutionize the society. Savitribai was not a typical docile woman who blindly followed her husband. She was a courageous woman who stood by her husband and supported all his radical initiatives when no other family member or relative assisted him. Savitribai’s first collection of poetry “Kavya Phule” echoed the agony, aspirations and feelings of the modern, liberated Indian Women. The Phules opined that the practice of unequal marriage and child marriage has led to abortion and infanticide. They condemned the double standards of the Hindu traditional patriarchy which, while disallowing widow remarriage, happily permitted remarriage for men. The Phules showed the courage to start an orphanage for such fallen women and their children in 1864.

 Savitribai looked unflaggingly after the children in the orphanage established by her and her husband as if she were their mother, although she had no natural child, and ye,t with her kind and generous disposition, she tenderly and lovingly cherished the infants. It was her practice to invite, from time to time, all children from the neighborhood to dinner. She was the happiest and smiled her sweetest when she was left among the children. Savitribai and Jotirao were moved by the plight of such widows and castigated the barbers for tonsuring their heads. They even organized a strike of barbers and persuaded them not to shave the heads of widows. One time, Jotirao stopped a pregnant lady from committing suicide, promising to give her child his name after it was born. Savitribai readily accepted the lady in her house and willingly assured to help her deliver the child. Savitribai and Jotirao adopted this child, who then grew up to become a doctor. This incident opened new horizons for the couple. Many women were driven to commit suicide by men who had exploited them to satisfy their lust and then deserted them. Therefore, Savitribai and Jyotirao put boards on streets about the "Delivery Home" for women on whom pregnancy had been forced. The delivery home was called "Balhatya Pratibandhak Griha”. Her life style was very simple, she used to wear sari blouse of khadi. Under the supervision of Phule, Savitribai founded ‘Mahila Seva Mandal’ which was first institution of its kind.

 In one of her letters to Jotiba, she came to the aid of a couple entering an inter caste marriage. Inter caste marriages were later cited by B. R. Ambedkar as an important tool to annihilate the caste. To support such marriages in the late nineteenth century required exemplary courage and commitment.

 Rosalind O’Hanlon opines that “Phule’s main point about the interconnected problems of the 19th century low caste majority Indian traditional religious disabilities thus lay at the root of the frustration and backwardness of the low castes. These interconnected problems required a radical solution: a revolution in the worldview of the lower caste individual. In stripping the priestly class of their religious authority, and the social hierarchies of Hinduism of their religious sanction, this would free the lower caste man or woman to understand for themselves, both the workings of the natural world, and the distribution of power and authority in their own society” (O’ Hanlon Rosalind 1985: 125-128).

 FEMALE SUBJECTIVITY, IDENTITY AND AGENCY

 Savitribai was one of the first Indian women in modern India whose works were published, and was able to develop her own voice and agency at a time when women of all classes were ruthlessly suppressed and lived a sub-human existence. Savitribai was a "Vidya Jyoti" for all those who want to do something in the field of education. Savitribai’s writings were an independent expression. Her writings demonstrate the influence of folk songs, bhakti, poetry and the shayari (ballad literature). Though she selected traditional forms, she consistently stuck to rationalism in all her writings.

Savitribai published two works; Kavya Phule in 1954 and Bavan Kashi Subodh Ratnakar in 1982 (Susie Tharu, and K. Lalitha 1991: 211-212). Her poetry, Kavya Phule, is a historical document of the time. While some of her poems are basically nature poems, in others she engages with issues like education, equality, slavery, caste system and patriarchy. In Bavan Kashi Subodh Ratnakar which is a biography of Phule, she narrates Phule’s devastating critique of the brahmanical interpretation of Marathi history.

 One of her poems described the new Indian man- one who looks after his family with care and responsibility, one who is always industrious and inquisitive, who quests for knowledge, who is a worshipper of freedom, who is caring, sacrificing and dedicated. She was also aware of the differences among women of different classes and castes, something with which the women’s movement of today is much concerned. Women of different castes had different roles in the domesticity and in the public. She refers to the fact that even though the shudra man and shudra woman work side by side, it is the woman who wakes up earlier and takes care of the family’s needs as well as agricultural duties. 

   Tarabai Shinde

 “...before Pandita Ramabai came to Pune, Tarabai Shinde of Buldana wrote a book called Stree Purush Tulana. In this book she gave excellent advice to men, for most of them behave as they will and sinfully in the presence of their women. Naturally their respectable women feel bad, but since they are powerless and ignorant they are infuriated and great storms of bad deeds arise in their imagination. She (Tarabai) therefore decided to advise the menfolk. Her advice is a little stern and pungent, and an adamant editor of a newspaper did not like it…” (Tatyasaheb’s conversation with Yashwant Jotirao Phule In Book Satsar, Published in 1885)

 Early Life

 Tarabai Shinde (1840-1910) was an inspirational women’s activist who was known for her fiery personality, outstanding self-confidence, and strong sense of independence. Her invigorating book is considered the first modern Indian feminist text where she passionately fights to help women gain privilege and end oppression. Shinde is widely known for her creative, fierce, and controversial book, “A Comparison of Men and Women,” where she critizes the patriarchal society in which she grew up where the differences between the two genders was atrocious. Tarabai Shinde received most of her experience through her work with Jotirao and Savitribai Phule who shared the same ideas of the oppression of gender and caste in Indian society. She was home-schooled by her father, Bapuji Hari Shinde, who taught her Marathi, Sanskrit, and English.  Shinde was recognized across the world for being the first feminist writer of nineteenth century India to write against men and the caste system; however, she did not receive any awards because of her controversial writing.

 Shinde wrote A Comparison Between Men and Women in response to the unfair treatment of women in nineteenth century Indian society. Vijayalakshmi, in Surat, was an upper-caste widow who was sentenced to death for having an abortion. After Vijayalakshmi's death, an article was published insulting women for their “new loose morals,” and portrayed Indian woman as detestable. Shinde wrote her book in response to this article to show Indian society that there are double-standards for men and women, and that women deserve equal rights. Shinde raised awareness on the double-standards of men and women in society. She also discussed the unfair treatment of the different castes in India. This allowed citizens to begin to question the standards they had set for women.

Shinde was an associate of the activists Jotirao and Savitribai Phule. She was a member of their Satyashodak Samaj (“Truth seekers society”) organization. She helped the Phules start a school for Untouchable girls in 1848. She also helped to start a shelter for upper-caste widows in 1854 when they were forbidden from remarrying.

 An Inspirational Change Agent

 The definition of a “change agent” is someone who brings about significant change, whether in terms of individual or communal status, social movement, or the course of history. Shinde fits these criteria perfectly because she composed a book where she voiced her thoughts on women’s rights, even though it was considered extremely controversial at the time. In Shinde’s book, “A Comparison of Men and Women,” she criticizes patriarchal society and the differences between the genders. Shinde was courageous enough to be the first feminist to critique the issues in society without fear of negative feedback.

Shinde started out simply as an associate of Jotirao and Savitribai Phule. The Phules were socio-spiritual activists that helped set up the first ever school for Untouchable girls. Untouchable girls were segregated from society and not allowed to participate in social life. They also created a shelter for upper-caste widows who were not allowed to remarry after their first husband died. The Phules shared an awareness of oppression in genders and the caste system with Shinde. This gave Shinde the start she needed to her fight for women’s rights in Indian society. However, Shinde did not focus simply on the oppression of Indian women; she believed that women everywhere were similarly oppressed.

If Shinde had to handle a social problem that we are dealing with today, such as the lack of rights for women in Afghanistan, she would first bring this problem to the attention of the public by writing about it. She would use her persuasive language and passionate writing to convince society that the issue at hand has a simple solution. She would describe a specific crime committed by an Afghani man and an Afghani woman and show the difference in their punishment. Just like she did in, “A Comparison of Men and Women,” Shinde would ask the reader why the woman is punished more severely, when the man walks away without any repercussions. In her book, Shinde talks about how woman were sentenced to death for having an abortion, when this problem would never have existed if it were not for the actions committed by both men and women. She is known for her strength in the face of adversity, her fierce independence, and her ability to challenge what was accepted by most women of her time. Tarabai Shinde believed that women had to walk the line between a good woman and a prostitute. This belief was greeted with a hostile reception causing publishing for her book to stop for almost one hundred years. Shinde’s actions and beliefs caused turmoil in her society. Indian men were in favor of their dominance in society and some Indian women did not want to cause problems in their everyday life. However, most women were in support of making the necessary beneficial changes to their society.

 By Her Own Hand

Some Extracts from her book “A Comparison of Men and Women”

 “Though every day we see new and more terrible examples of men’s violence, audacity, and cunning, yet no one pays any attention to these; instead people continue to heap the burden of all wrongs onto the women themselves.”

 “So is it true that only women’s bodies are home to all the different kinds of recklessness and vice? Or have men got just the same faults as we find in women?”

 “I’m just a poor woman without any real intelligence, who’s been kept locked up and confined…But every day now we have to look at some new and more horrible example of men who are really wicked, and their shameless lying tricks. And people go about pinning the blame on women all the time, as if everything bad was their fault. When I saw this, my whole mind began churning and shaking.. I lost all my fear, I just couldn’t stop myself writing about it in this very biting language.”

 About remarriages, she has written, “The system of keeping away remarriages has spread like leprosy in many races. It is unimaginable to think of the sorrow millions of women have suffered and will suffer after becoming widows and how terrible are and will be the consequences of it.”

 Writing about the pain and agony suffered by widows, Tarabai says, “Women, who collect the bundle of widowhood in the cloth of their saree, keep talking about good and bad qualities of their dead husbands and die bearing the ill treatment of the members of the family and society.” Because remarriages are forbidden, a large number of young widows are going astray and abort their unborn children, killing them. Lok-hitwadi, a well known scholar of the time, had sent a report to the government that in those days approximately about a thousand fetuses were removed only in Pune district. The fear Tarabai Shinde had expressed in her book was thus supported by Lok-hitwadi’s letter.

It is not only illogical but also unrealistic to forbid remarriages; so she asks, “Arre, have your ancestors brought in a certificate from God to state whether a wife should die before her husband or a husband should die before his wife? Living and dying is only in the hands of the all powerful Almighty.” In this connection, she asks, “Why should women forever live in a dark room after losing their husband like a criminal worse than murderer all their life? Why should they be under the pressure of guilt they have not committed?” She has presented many points in her book in support of argument how a woman’s life has become meaningless in the male dominated system of patriarchy. The time has now come to change all this. She demanded in the book that the British government should pass a law allowing widows to remarry.

 Being a woman, she wrote the book out of her genuine concern for all women. The books is a proof of how Tarabai was a versatile woman having balanced thought and rational attitude towards life. She has quoted many references from scriptures and ancient books to put forward truth. This proves how her reading was vast and balanced. She had also read stories and novels of the times keeping her eyes open. She vehemently attacked the portrayal of women suffering from the weakness of sexual desire written from the point of view of male psychology in novels like Muktamala, Manjughosha, Manorama, and Vidagdha Shreecharitra. She clearly stated that the descriptions in those novels were imaginary, fanciful, unrealistic and downright defamatory for women.

 Although her criticism in the book A Comparison of Men and Women (Stree-Purush Tulanaa) is expressed in candid and attacking words, she has never propagated total freedom for women or uncontrolled man-woman equality. She is not partial in blaming men for all problems either. The style of the book is smooth and felicitous. The writing has become effective because of the imagery used from the sphere of her life experience and the use of proverbs and sayings often used in the speech of womenfolk of the times. It is unbelievable to accept why Tarabai Shinde, who is considered the first feminist woman writer in Marathi owing to her book Stree – Purush Tulanaa, did not write anything else in later life.

 CONCLUSION

 We may conclude that as early as the mid 19th century, Savitribai and Tarabai, through their works and thoughts, sought to bring about a complete change in all spheres of women’s lives. Savitribai was also the first woman in India to enter into the male bastion and light her husband's pyre. Her choice to light her husband’s funeral pyre, which would still be considered audacious, must have sent shock waves across the land at that point in time.  This act portrays her subjectivity and tells us that she was not a conventional Indian Pativrata (devoted wife) following in her husband’s footsteps. She became a breadwinner after her husband’s death and took the leading role in running Satyashodhak Samaj. Her compassion was seen during the draught of 1896.

 Savitribai and Tarabai were revolutionary leaders in their own right. Despite tremendous odds, They rose to become productive, inspiring and capable teachers, leaders, thinkers and writers.  Their life shows that the strongest dent against the patriarchal system has to come by a woman herself. Savitribai Phule and Tarabai Shinde were perhaps the greatest female leader of colonial India who thrashed upon the age old patriarchal system by linking caste to patriarchy.

       REFERENCES

 Dhananjay Keer. 1974. Mahatma Phule, Father of Indian Social Revolution. Popular Prakashan, Bombay.

G. P. Deshpande,(Ed.). 2002. Selected Writings of Jotirao Phule.. Manohar Publishers and Distributors. New Delhi.

 Dhara. (ed.) 2012. Kavya fule,  Poetry - 1854, Bavannakashi Subodh Ratnakar - 1891. People’s Education Society’s Dr. Ambedkar College of Commerce and Economics. Mumbai.

 ----------------- (ed.) 2011. Phules and Women’s question. People’s Education Society’s Dr. Ambedkar College of Commerce and Economics. Mumbai.

 Mary E. John. 2014.  Feminist Vocabularies in Time and Space: Perspectives from India. EPW. Vol. XLIX No.22. May 31.

 Mali M.G. (ed.) 1988. Savitribai Phule Samagra Wangmaya. Maharashtra Rajya Sahitya aani sanskriti Mandal. Mumbai

 ------------- (ed.) 2006. Krantijoti Savitribai Phule. Kaal Aani Kaartutva. Maharashtra Rajya Sahitya Aani Sanskriti Mandal. Mumbai.

 Mani Brajranjan. 2005. The Debrahmanising of History: Dominance and Resistance in Indian Society, Manohar Publisher and Distributors. New Delhi.

 N. L. Gupta. 2002. Mahatma Phule: An Educational Philosopher.  Anmol Publications. New Delhi 2002.

 O’ Hanlon, Rosalind. 1985. Caste, Conflict and Ideology: Mahatma Jyotirao Phule and Low  Caste protest in Western India. Cambridge University Press. England.

 Omvedt, Gail. 1976. Cultural Revolt in a Colonial Society: The Non-Brahmin Movement in Western India. 1873-1930. Orient Blackswan Pvt. Ltd.Mumbai.

 Parimala V. Rao. Educating Women—How and How Much: Women in the Concept of Tilak’s Swaraj. http://www.cwds.ac.in/OCPaper/EducatingWomen-Parimala.pdf.

 Sabyasachi Bhattacharya (ed.) 2002. Education and the Disprivileged in Nineteenth and Twentieth Century India. Orient Longman. Hyderabad.

 Susie Tharu and K. Lalita. (eds.) 1991. Women Writing in India: 600B.C. to Early 20th Century. Oxford University Press. New York.

 Mani and Sardar, "A Forgotten Liberator: The Life and Struggle of Savitribai Phule", ISBN 978-81-906277-0-2, pp 95, 2008

 “Feminist Writings from Ancient Times to the Modern World: A Global Sourcebook and History:.” Google Books. N.p., n.d. Web. 12 Oct. 2012.

Meeker, Natania, and Jean F. O’Barr, eds. “”Why Blame Women?”” Women Imagine Change. Ed. Eugenia C. DeLamotte. New York: Routledge, 1997. 483-87. Print.

“Poignant Pleas of an Indian Widow.” Poignant Pleas of an Indian Widow. N.p., n.d. Web. 12 Oct. 2012.

Śhinde, Tārābāī, and Rosalind O’Hanlon. A Comparison between Women and Men: Tarabai Shinde and the Critique of Gender Relations in Colonial India. Madras: Oxford UP, 1994. Print.

Vaish, Radhika. “ETHOS PPT.” Scribd. N.p., n.d. Web. 12 Oct. 2012.

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Looking for Affordable 1 BHK Flats?

Mumbai, the financial capital of India, is a city that never sleeps, and its real estate market reflects this relentless energy. This article aims to explore the dynamic landscape of Mumbai’s real estate market, shedding light on its growth, challenges. The demand for 1 BHK apartments in Mumbai remains high due to the city’s growing population and the influx of professionals from various industries. Naigaon East is one of the rapidly developing locality located in the western suburbs of Mumbai, India. It offers a range of real estate options, including 1BHK Flats. Among the prominent projects in Naigaon East is 'Ornate Serenity,' offering modern 1BHK flats with all the lifestyle amenities, 24x7 security, and proximity to essential services. Residency presents an excellent opportunity for individuals seeking a comfortable and affordable living space in Naigaon East.

Ample & Affordable Housing Options:

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Transportation Infrastructure:

The area's infrastructure development and ongoing projects make it a promising investment option. The growing demand for housing in Naigaon East could potentially lead to appreciation in property value over time. It boasts an extensive transportation network, including local trains and buses facilitating convenient commuting within the city. The upcoming Metro rail projects are set to further enhance connectivity and ease traffic congestion.

Investment Potential:

Mumbai's real estate market has proven to be a profitable investment option in the long run, with steady appreciation in property values. However, it's crucial to conduct thorough research, consider location, and consult with experts before making any investment decisions. Due to its growing popularity, investing in a 1BHK apartment in Serenity Naigaon could be a lucrative option for potential appreciation in property value.

Urban Energy:

With the ongoing development and urbanization, Naigaon East is witnessing the establishment of commercial centers, shopping malls, and entertainment hubs, further improving the overall living experience. The city's fast-paced lifestyle and opportunities for personal and professional growth make it an exciting place to live and invest in real estate.

Modern Amenities:

Ornate Serenity, a premier residential project in Naigaon East, offers an array of impressive amenities that cater to the needs and desires of its residents. With a focus on enhancing comfort, convenience, and a luxurious lifestyle, this project sets a new standard for contemporary living in the area.

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[tbcvishal]

Looking for Affordable 1 BHK Flats?

Mumbai, the financial capital of India, is a city that never sleeps, and its real estate market reflects this relentless energy. This article aims to explore the dynamic landscape of Mumbai’s real estate market, shedding light on its growth, challenges. The demand for 1 BHK apartments in Mumbai remains high due to the city’s growing population and the influx of professionals from various industries. Naigaon East is one of the rapidly developing locality located in the western suburbs of Mumbai, India. It offers a range of real estate options, including 1BHK Flats. Among the prominent projects in Naigaon East is 'Ornate Serenity,' offering modern 1BHK flats with all the lifestyle amenities, 24x7 security, and proximity to essential services. Residency presents an excellent opportunity for individuals seeking a comfortable and affordable living space in Naigaon East.

Ample & Affordable Housing Options:

Naigaon East offers a wide range of housing options for 1BHK apartments, catering to different budgets and preferences. Whether you're looking for compact and affordable units or larger and more luxurious spaces, Ornate Serenity Naigaon is an attractive destination for first-time homebuyers and investors looking for budget-friendly options.

Transportation Infrastructure:

The area's infrastructure development and ongoing projects make it a promising investment option. The growing demand for housing in Naigaon East could potentially lead to appreciation in property value over time. It boasts an extensive transportation network, including local trains and buses facilitating convenient commuting within the city. The upcoming Metro rail projects are set to further enhance connectivity and ease traffic congestion.

Investment Potential:

Mumbai's real estate market has proven to be a profitable investment option in the long run, with steady appreciation in property values. However, it's crucial to conduct thorough research, consider location, and consult with experts before making any investment decisions. Due to its growing popularity, investing in a 1BHK apartment in Serenity Naigaon could be a lucrative option for potential appreciation in property value.

Urban Energy:

With the ongoing development and urbanization, Naigaon East is witnessing the establishment of commercial centers, shopping malls, and entertainment hubs, further improving the overall living experience. The city's fast-paced lifestyle and opportunities for personal and professional growth make it an exciting place to live and invest in real estate.

Modern Amenities:

Ornate Serenity, a premier residential project in Naigaon East, offers an array of impressive amenities that cater to the needs and desires of its residents. With a focus on enhancing comfort, convenience, and a luxurious lifestyle, this project sets a new standard for contemporary living in the area.

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Dreams Height

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Property Details:

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Poonam Imperia

Residential Apartments at Waliv  in Vasai

Property Details:

Configuration: 1BHK, 2BHK

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Configuration: 2BHK, 3BHK

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Configuration: 1BHK

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Configuration: 2BHK, 3BHK

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