India's Problem, Krishna or Christ

by John P. Jones

Coupled with this terrible fact is the other, that woman must marry in India anyhow. No disgrace and misfortune can befall a woman, according to Hindu ideas, equal to that of spending her whole life in maidenhood. This, of course, is connected with the idea that she has no social status or religious destiny apart from man. Hence it is that a host of loving parents, who are unable to find a suitable match for their daughters, rather than leave them unmarried, stupidly join them in wedlock to professional bridegrooms. There is, in Bengal, today, a division of the Brahman caste whose men are professional purveyors to this silly but prevalent superstition. They are prepared to marry any number of girls at remunerative rates. And thus they acquire a fair income. Each of these men have scores of such wives and entertains the proud satisfaction, doubtless, that he is bestowing a favour upon a benighted community by coupling his name in wedlock with unfortunate girls who otherwise would be without a [pg 157] name or hope among men! A state of society which renders such a condition of things possible is not only a disgrace to any community, it is a monstrous evil against the womanhood of that community. Is it any wonder, then, that so many of the women of India, under these circumstances, should commit suicide? Is it strange that a wife, in such a land, should find it best to obey and submit to the indignities of the worst kind from her husband? And is it remarkable that the Hindu widow, rather than endure the neglect, the temptations and the obloquy of her widowhood, should have preferred to practice Suttee and to end her miseries upon the funeral pyre of her husband? When we remember that their system consigns one-fifth of all the women of India—more than 20,000,000 souls—to this despised and ostracized widow class, we realize the depth of evil which flows from the system.

There is still another cruel injustice inflicted upon the womanhood of India. Many thousands (there are 12,000 in South India alone) of her daughters are dedicated in infancy to a life of shame in connection with temple worship in that land. These women, the so-called “servants of the gods,” have been mostly dedicated by fond mothers to this wretched life as a thank offering to the gods for blessings received. This seems very strange when it is known that all such girls thereby become public characters. The “Dancing Girl” of India is thus shut up to her evil life by those who love her most; and her religious profession becomes to her the highway to perdition and a bitter curse to society. Recent effort has been made, in Bombay, to save such girls by making [pg 158] it a legal offence to “marry” them to the gods and thus devoting them to a life of shame. But this law only refers to the dedication of girls of tender age in Bombay. It is exceedingly sad that, practically, the whole population is utterly indifferent to this greatest insult committed against the womanhood of India and to the coupling of their own religion and their gods with the ruin of the soul and body of many thousands of the daughters of the land.

It is not remarkable, under these circumstances, that among all the people of India the birth of a daughter is the most unwelcome of domestic events. The evils which surely await her, and the greater possibilities of sorrow and suffering which surround her, the great burden of expense and of trouble which her training, and especially her marriage, will entail upon the family—all combine to make her birth a much dreaded event.

The large expense, in the shape of the marriage dowry and the wedding expenses which have to be incurred among nearly all classes in connection with the disposal of their daughters, only make this situation the more emphatic.

The practice of infanticide, so extensively found in India, was the direct result of this difficulty. For instance, among the noble race of Rajputs in North India it was found, some years ago, that, in a community of 30,000, there was not a single girl! Every daughter that was born was killed. The higher the rank of the family the more constant and systematic was the crime. “Thus, while an unmarried daughter in India is looked upon as hopelessly disgraced, a son-in-law cannot always [pg 159] be found unless the father of the girl is prepared to pay highly, and the marriage of a daughter may mean the ruin of a family. Rather than incur this danger, the Rajput preferred that his daughter should perish. And though the government has enacted stringent laws against this custom, it is not entirely eradicated yet.”[10]

Thus the Hindus have wittingly and unwittingly placed many of the most serious disabilities of life upon their women. And the greatest evil of it is that the woman has become so hardened to her lot that, like the prisoner of Chillon, she has become enamoured of her chains and is most loathe to part with her bondage.

3. But the dawn of a new day has risen upon India. It is the day of woman's emancipation. A new spirit, during the past century, has entered that land, and the welcome era of brighter blessing, greater appreciation and larger opportunity for woman has actually begun. One has only to study the laws which, during the nineteenth century, were enacted in India with a view to removing the terrible evils and crimes which were committed under the sanction of Hinduism; and he will find that not a few are directed towards the amelioration of the condition of woman. Such inhuman customs as suttee, the murder of children, the dedication of girls to lives of shame—these have been removed in whole or in part; and, by the “Age of Consent Bill” and other similar half measures, the beginning has been made in introducing a day of better things for the women.

Many of the efforts of Hindu Social Reformers are [pg 160] directed towards the removal of some of the disabilities under which woman lives. It is true that the woman of India cannot expect, for a long time, much help from her own people. Even the Social Reformers among them are so few in number, are so half-hearted in their measures, and are so unwilling to deny themselves in behalf of the cause which they advocate, that little can be expected from them. And yet, it must be said that in a few matters of importance Hindu sentiment is slowly moving in the right direction. As a Social Reformer, the Hindu is a poor success; but he is not a fool; he can see that the situation, so far as woman is concerned, is becoming increasingly untenable and flagrantly inconsistent with the growing light of today. The hope is that he will yield, with increasing readiness, to the pressure brought to bear upon him by Western sentiment.

The presence of many women of the West in that land has been a standing rebuke to the Hindu social situation. These women have done not a little to stir within their Eastern sisters a desire for something better. They open their eyes to the contrasted conditions of the women of the East and of the West. When they shall have aroused the women of India to the desperateness of their condition and to the urgent need of reform and relief, the battle will be more than half fought and victory will be in view. For, when the Eastern woman herself will vigorously demand her emancipation, man will yield it to her. The Dufferin Hospitals are a noble tribute to the active interest of the good lady whose name they bear; and the sympathetic endeavour of Lady Curzon [pg 161] for the elevation of India's women are but suggestive of considerable work which the fair sex of the West have rendered and are rendering in behalf of their Indian sisters.

Protestant Christian missions have been pioneers in this great movement towards the emancipation of the women of India. American and English women, connected with these missions, have given themselves to the redemption of their sisters. More than one thousand of these good women are devoting their lives to the salvation of India through the elevation of the women of the land. Thousands of schools are conducted by them in which a host of young girls are receiving that training which Hinduism has proscribed for many centuries. And through these schools, and by means of at least two thousand Bible Women, trained by them, they have access into hundreds of thousands of Hindu homes where they reveal to the women and girls a broader horizon of life and give a new conception of the privileges and opportunities which are opening today before them. They are creating among the women a spirit of unrest which is the dawning of a new ambition for greater things in life and service. The very presence of these foreign ladies suggests to their Indian sister a new sphere broader than the home, and a new opportunity pregnant with rich blessings to the land.