संविधान निर्माण में महिलाओं की भूमिका

 The fact that the ‘founding mothers’ of the Indian Republic too painstakingly co-authored the Constitution of India has been brushed over

इस आर्टिकल में. ......................... 

1. founding mothers’ of the Indian Republic.. 
2. Achyut Chetan ने क्या लिखा है ?  Christine Keating का क्या कहना है ? 
3. Amrit Kaur , Hansa Mehta and Amrit Kaur , Begum Aizaz Rasul , Kamaladevi Chattopadhyay 
4. religion and family में freedom   
5. असलियत क्या है ?

संविधान निर्माण में महिलाओ की भूमिका 

 ‘founding fathers’ is very patriarchal 

In the Indian scenario, even calling the framers of the Constitution of India as ‘founding fathers’ is very patriarchal and paternalistic.

founding mothers’ of the Indian Republic 

fact that the ‘founding mothers’ of the Indian Republic, the eminent women in the Constituent Assembly, too painstakingly / म्हणत  से  co-authored the Constitution, has been hidden from the popular imagination.

 Achyut Chetan ने क्या लिखा है ?

writes in his Founding Mothers of the Indian Republic: Gender Politics of the Framing of the Constitution (2022): 

“It is through the dynamics of will, consent, and, frequently enough, dissent, that women members carried the feminist movement through and beyond the Constituent Assembly. 

The Constitution is drafted not just by the consent of women but also by their will.”

 Christine Keating का क्या कहना है ? 

 in her Framing the Postcolonial Sexual Contract: Democracy, Fraternalism, and State Authority in India (2007) demonstrated how the ‘founding fathers’ constitutionally subjugated to gain control over somebody/  the woman: 

“The Constituent Assembly struggled to reconcile / मेल मिलाप  their commitment to an egalitarian polity / समानता को बढ़ावा  with their efforts to build consent for the political authority of the new Indian state...

 postcolonial sexual contract: 

they established equality in the public sphere as a fundamental right for women ,

yet sanctioned discriminatory personal laws that maintained women’s subordination in the family in order to secure fraternal acquiescence to the centralized rule.”

फिर भी भेदभावपूर्ण व्यक्तिगत कानूनों को मंजूरी दी गई, जो केंद्रीकृत शासन के लिए भाईचारे की सहमति हासिल करने के लिए परिवार में महिलाओं की अधीनता बनाए रखते थे।”

The beginnings

Amrit Kaur

 a prominent founding mother of the Constitution, asserted in 1932 that the women of India were no longer willing to accept  standards, whether local, political, or ethical, which had been set for them by the male conscience of the community.

महिलाएं अब उन मानकों को मानने को तैयार नहीं हैं, चाहे वे स्थानीय, राजनीतिक या नैतिक हों, जो समुदाय की पुरुष अंतरात्मा ने उनके लिए निर्धारित किए हैं।

 

The founding mothers laboured in and out of the Constituent Assembly to break the patriarchal ecosystem. But the nation has failed them deplorably.

Fight against a goliath

religion and family में freedom   

founding mothers conceived the Fundamental Rights not just as injunctions against the state but also as a social charter that restores their inherent freedoms curtailed by the behemoths in the private sphere such as religion and family which enjoyed privileged insulation from political interventions. 

Hansa Mehta and Amrit Kaur 

demanded that a Uniform Civil Code capable of arresting / ठीक करे  the aggrandising / बड़ाई  social-patriarchal power must be included in the Fundamental Rights.

And when the Uniform Civil Code 

they are ‘fundamental in the governance of the country and the state has a duty to apply them in making laws’. 

This prelude / प्रस्तावना , incorporated played a vital role in the ascendancy of the Directive Principles in the constitutional jurisprudence of India in the 1980s.

Begum Aizaz Rasul

articulated that secularism was the most outstanding feature of the Constitution. 

Hansa Mehta 

In the Sub Committee on Fundamental Rights, Hansa Mehta tried to limit the right to religion as she believed that it would curtail women’s right to equality and social reforms such as the abolition of child marriage. 

‘free practice of religion’ 

Hansa Mehta and Amrit Kaur demanded the term ‘free practice of religion’ be replaced by ‘freedom of religious worship’ as a constitutional carte blanche for religion would impede Indian women’s emancipation.

हंसा मेहता और अमृत कौर ने मांग की कि 'धर्म के स्वतंत्र अभ्यास' के स्थान पर 'धार्मिक पूजा की स्वतंत्रता' शब्द का प्रयोग किया जाना चाहिए, क्योंकि धर्म के लिए संवैधानिक स्वतंत्रता भारतीय महिलाओं की मुक्ति में बाधा उत्पन्न करेगी।

In Amrit Kaur’ and anti-woman tendency of religious practices

 

“[unbridled freedom of religion] would not only bar the future legislation but would even invalidate past legislations such as the 

• Widow Remarriage Act,
• Sarda Act or even 
• law abolishing sati. 

धर्म के नाम पर कुछ और गलत प्रथाएं ?  

as 

• purdah, 
• polygamy...
• dedication of girls to temples, to mention a few.

Still a struggle

Kamaladevi Chattopadhyay 

believed that the Constitution is a new beginning for women in India as it guaranteed equality and justice for them. 

लेकिन असलियत क्या है ? 

The Government of India’s official report, ‘Towards Equality: Report of the Committee on the Status of Women in India’ (1974), 

concluded that the Indian Republic had failed to achieve equality for its womenfolk even after two decades of the promise made in the Preamble.

After the passing away of the ‘founding mothers’, Indian feminist constitutionalism has been affected. 

Despite strong women leaders in politics, India has not been blessed with a feminist stateswoman or jurist.

Source the hindu