The Story Of A Woman Who Stood Up

Against Patriarchy In 19th Century Bengal

Imagine a mother of 12 children who feels agitated at the very sight of paper and a book.
Someone who aspires to be literate in order to read religious books and recite hymns. In her
autobiography, Rassundari Devi (1810-?) writes that she used to curse herself for having such
evil desires since women from ‘cultured’ households did not learn to read. Literate women were
considered bad in the society. Old traditional women would make it into an issue if they spotted
a piece of paper in the hands of a young girl. Yet, her desire outweighed her societal fear.
Rassundari Devi took out a page from a religious book of her husband and stole one of the leaves
on which her son used to practise writing. She hid these two items in her kitchen. She tried to
match the words on the leaf with those on the page whenever she was free from household
chores. If she heard any footsteps while she was learning to read, she would hide the page and
the leaf under some utensil or stove.

The manner in which this woman learnt the art of reading and writing would seem like an alien
thing in the present world. Later on, Rassundari Devi recorded her struggle in an autobiography
“Amar Jiban” (My Life). She writes in her autobiography, recalling the times when she had
learnt reading and writing;

“I used to be impatient to listen to the Ramayana recitation, but those were different times.
Women had no freedom. They could not take any decision on their own. Just like any caged bird,
women were imprisoned too.

I could read (religious books) a little bit. But I did not have free time and more importantly the
fear of getting caught and punished was always looming over me. Later on, I decided that I
would read “Chetna Bhagat” (a religious book) in the morning when all three of my sister-in-
laws were busy in religious rituals. Still, I had to read while I hid in some nook and corner of the
house as one of my maidservants kept the vigil.”

The first part of “Amar Jiban” was published in 1876. It was a historic event that a woman’s
autobiography was published in Bengali. Tarabai Shinde’s “Stri Purush Talana” (1882) in which
men and women were compared and it caused ripples in the society of those times, Pandita
Ramabai Saraswati’s “The High-Caste Hindu Woman” (1887), were published much later than
Rassundari Devi’s Bengali autobiography. Swarnakumari Devi of the Tagore family also got
involved with Bengali literature much later when she started editing a Bengali literary magazine
in 1884.

The first part of Rassundari Devi’s “Amar Jiban” was written in 1868. She was 88 when she
wrote the second part of her autobiography. It was published in 1906.

Jyotirindranath Tagore wrote the foreword to the second edition of “Amar Jiban”. He was a
famous author himself and elder brother of Rabindranath Tagore. In the foreword he writes;
“I started reading “Amar Jiban” with an excitement. I had decided that I would mark important
and interesting sentences with a pencil. While reading, I realised that the whole book had been
marked with a pencil. Her life story startles us. Her writings are so simple, honest and powerful
that it is impossible to put down the book without completing it.”

During the 19th and early 20th century, upper caste Hindu as well as Muslim women were living a
life similar to that of prisoners, while living under the veil (purdah). We find the description of
the pathetic situation of women in the novels of Rabindranath Tagore and Sarat Chandra
Chattopadhyay. But the description is even more powerful in “Amar Jiban”. She had to work
with her ghoonghat (veil) even in her kitchen. Her voice had to be lowered while talking to
maidservants so that no male servant or family member could hear her voice. Even the voice of a
woman was imprisoned in the cage of the veil.

“Amar Jiban” is a document that tells us how purdah (veil) was a part of the culture of Bengal.
Centuries of patriarchal domination had normalised women into living under such practices and
they considered it their rightful duty to remain in this jail. She writes about an incident when she
was 25 and her son was learning horse riding;

“There was a horse Jay Hari in our house. One day it was brought in front of the woman’s
courtyard so that I could watch my son ride. I heard someone saying that it was the horse of my
husband. It struck me suddenly that I couldn’t go in front of this horse. It would have been
shameful if my husband’s horse saw me, so I hid inside the house.”

Women, in those times, considered it their duty to hide even from a horse belonging to their
husbands. We can just imagine how they would have behaved in front of a man. Purdah (veil)
was rooted in the psychology of Bengali women. They could not imagine a world without it.
“Amar Jiban” also helps us understand how normalisation of purdah (veil) kept women away
from education. It was a tool to exclude them from society.

Rassundari Devi’s story is around one and a half century old. Circumstances have changed and
women can now come out and pursue education. But we should not forget that it was the
sacrifices and actions of such strong women that paved the way for later generations of women.
Such inspirational figures are the strength behind the present feminist and women’s rights
movements.

ESSAY 2:

Aamar Jiban, published in 1876, is an autobiography by Rassundari Devi. It is the first

autobiography written by an Indian woman and also the first written by any Bengali male or
female. It tells us about the status of women in the 19th century Indian society. It was the first
full length autobiography published in the Bengali language.

The Nineteenth century education viewed a traumatic experience as it uprooted a child from the
security of her own home and exiled her forever to the mercy and control of other strangers.
The title in itself mentions all about a woman, Rassundari Devi, that depicts her pain, struggle,
determination, hope and success that she has faced in terms of education.

Her life story focuses on issues such as child marriage, caste, education, superstition and
discrimination because her writing and her life stood in a peculiarly significant relationship to
each other. This was so because she being fourteen was unwillingly thrown into the marriage
ritual for which she was not developed both physically and mentally as it was a superstition that
if a woman reads and writes, then she is destined to be a widow. It felt to me as if a meek and
submissive woman has committed a crime by bringing up the idea of education and also as if she
was going against the grain of familial and social expectations. Moreover, in my opinion, a kind
of paradox is set in the society that women’s job is to maintain the unending flow of domestic
chores of cooking and child rearing. Therefore, it can be said that she in a way has proclaimed
her predicament to the whole world through print and by reserving the image of a self-effacing
wife who suffers her deprivations with smiling forbearance.

Rassundari Devi had an irrepressible urge to read but was forbidden from the path of education
because she was a woman thus highlighting the idea of inequality. But, she holds a strong
position in terms of education by the talent of her writing skills thus creating equality in the
society by becoming an inspiration for many other women. Thus, it can be concluded by the very
famous quote that a feminist author Virginia Wolf has said “A woman must have money and a
room of her own if she is to write a fiction.” And lastly, it also states the concept of
Bildungsroman as she from a lower stature has successfully developed herself into a published
writer.