Modern social organisation like the Brahma Samaj in Bengal and Arya Samaj in Punjab were set up. The All-India Muslim Ladies Conference (Anjuman-E-Islam) was founded in 1914. Indian reformers debated not just in public meetings but through public media like newspaper and journals. Translations of writings of social reformers from one Indian Language to another took place for instance, Vishnu Shastri published a Marathi translation of Vidyasagar's book in Indu Prakash in 1868. New ideas of liberalism and freedom, new ideas of home making and marriage, new roles for mothers and daughter new ideas of self-conscious pride in culture and tradition emerged. The value of education became very important. It was seen as very crucial for a nation to become modern but also retain its ancient heritage. The idea of Female education was debated intensely. Significantly, it was the social reformer Jyotiba Phule who opened the first school for women in Pune. Reformers argued that for a society to progress, women have to be educated. Some of them believed that in pre-modern India, women were educated. Others contested this on the grounds that this was so only of a privileged few. Thus attempts to justify female education was made by recourse to both modern and traditional ideas. They actively debated the meanings of tradition and modernity.
Who among the following did not work for women's upliftment.
Answer & explanation
Correct answer: option 3
The correct answer is Option (3) → Alexander Hume
The other three were nineteenth-century reformers who fought for women’s rights. Raja Rammohun Roy led the anti-sati campaign in Bengal, M. G. Ranade was one of the leading reformers of the widow remarriage movement in the Bombay Presidency, and Jyotiba Phule attacked caste and gender oppression together and opened the first school for women in Pune. Alexander Hume led no campaign of this kind for women.
NCERT (2025-26): “5.3 Struggle for women’s equality and rights … The nature of these movements varied from region to region. They are often termed as middle class reform movements because many of these reformers were from the newly emerging western educated Indian middle class. They were often at once inspired by the democratic ideals of the modern west and by a deep pride in their own democratic traditions of the past. Many used both these resources to fight for women’s rights. We can only give illustrative examples here. We draw from the anti-sati campaign led by Raja Rammohun Roy in Bengal, the widow remarriage movement in the Bombay Presidency where Ranade was one of the leading reformers, from Jyotiba Phule’s simultaneous attack on caste and gender oppression, and from the social reform movement in Islam led by Sir Syed Ahmed Khan.…” |