A Research on the Struggle and Contribution of Women in Indian Freedom Movement: A Review

INTRODUCTION

Women's participation in the Indian freedom struggle is a critical zone of contemporary verifiable request. Pre 1970's, their jobs, assessments, inspirations, specificity, and degree in molding the freedom movement was once in a while recognized. This article features this and the numerous modes through which women contributed towards such profitable recorded inheritance of independent India. The 1857 Uprising was extraordinary in that few women drove the counter majestic struggle, in this way figured in authoritative, military despatches, getting to be noticeable as warriors, leaders, chiefs. Ground-breaking female points of view developed, however Rankeian based supreme, nationalist stories concentrated on a select few - Rani Laxmibai (Jhansi), Begum Hazrat Mahal's valiant, unsuccessful endeavors in anchoring Lucknow, Shahjehanpur, spurning Queen Victoria's offer of absolve, leaning toward asylum in Nepal; in this way clouding the additional common contributions of the socially financially underestimated, as well as overshadowing the patriotism, penances of Tai Bai (Jaluan), Baizabai, Rani Tejaswani, and Rani Chauhan of Anupshahr. Post world war II, the structures, techniques, approaches for composing thorough narratives sending the 'bottoms up,' approach and a scope of regular/whimsical sources developed, empowering Social Scientists including the Subaltern School to ingrain mainstream attention to 'Ghadar,' and valor, penances, patriotism of the subalterns including women,2 as UdaDevi, Jhalkaribai, Mahaviridevi, Panndhai-new nationalist Viranganas, reaffirmed through legends, lyrics, tunes, shows, nautankis, are of specific pride to the dalit samaj, conjured by the Bahujan Samaj party for activating political help. Indeed, even female hirelings conveying the 'weapons of the feeble,' chipped away at 'shrouded transcripts,' advancing the nationalist reason in unpretentious, brave ways. In this way a frustrated Rooth Coopland at the Agra fortress whined that the individuals who bounced, salamed them, took pleasure in the advancement of rebellion, disappointment of their lords, adding to their put-down, agonies.4 Most servants left, kept away from work, those staying, charged expanded pay rates and especially impolite; spending their additional cash in gay clothing types, gold, silver ornaments which they displayed, and with taunting

Post 1857, a time of placation, 'helpful dominion,' which energized women's instruction, a reason bolstered by Indian dissidents, reformers, reformist associations since 1830's. Hence Atmiya Sabha, Bramho Samaj, Arya Samaj, Prartahana Samaj, Theosophical Society, Ram Krishna Mission, Indian National Congress (from 1885), connected national recovery to women's training, rights, dignity,7 reminding that the prime good defense for outside mastery was women's second rate, abused position, absence of education which not well prepared a large portion of the Indian populace to think or represent itself, accordingly rendering India unfit to administer itself. These supported women's instruction, enrollment of their association, participation in various nationalist tasks turning into the tale of spread of nationalism. Women were set as huge images of national pride, enlightenment or backwardness, underlining that even customarily women were never as inactive, unintelligent, subordinated as domineering magnificent accounts projected,8 a perspective repeated by ongoing inquires about which feature women's capacity inside family, their struggles, scrutinize, opposition, how they broke, arranged male ruled financial, political, control relations in varying social, political, instructive contexts.9 Thus dowagers recoursed Law Courts for enforcement of legacy rights, nobility, battled for their better half's property, notwithstanding for separation from abusive spouses, in-laws;10 amid starvations, women requested of government for help, studying expansionism which traded off their famous past. By the mid twentieth century women toiled in tea, espresso ranches, in different mines, Jute and Cotton plants, as rural workers. Basanti Devi, Cornelia Sorabji, Sarojini Naidu, Ladorani Zuthshi, Annie Besant, Muthulaksmi Reddy, Mitain Tata Lam, Perrin Captain, Freda Bedi, Durgabai Joshi, Mahadevi Verma, in spite of the slurs, defamations of unreasonable personalities wound up political activists, attorneys, lawmakers, reformists, artists, essayists, took to progressive, exchange Union exercises. Bhikaji Cama, an inconic figure for Indian youth abroad, began the 'Free India Society,' and the diary 'Vande Matram,' voyaged broadly crusading for India's freedom, spread out the national banner at the international Socialist Conference in Stuttgart (Germany) in 1907. Bhikaji likewise prudently helped Savarkar distribute his spearheading book 'Indian War of Independence,' nearly the first to propose that 1857 was a brought together national war for independence, restricted in Britain/India, even before publication. Yet, Bhikaji eventually got the book distributed in Holland watchfully, coverless, at that point carried it into India. Such brave, secret acts however scarcely perceived outside a prompt circle, hypothesized firm opposition, struggles, showing solidifying female interests, leaving a permanent stamp on women's inquiry. In (1905) happened the segment of Bengal went for driving a wedge between the muslim ruled east and Hindu overwhelmed west Bengal, offering ascend to a monstrous enemy of segment movement which relentlessly additionally joined more extensive financial, political, issues. It focused on Swadeshi, national instruction, establishment of bungalow businesses, indigenous organizations, and upheld aloof protection from out of line laws, therefore an antecedent of Gandhian customs, motivation. In Bengal lakhs of women driven by Basanti, Urmila, Suniti Devi, spouse, sister, niece of veteran legal advisor, freedom fighter C.R.Das, joined hartals, challenge walks, picketing remote products/alcohol shops, pursuing capture, singing enthusiastic tunes, the campfires of outside merchandise mirrored their commitment to nationalism, motivating women crosswise over India. The reality of women entering the male commanded field of social change was commensurate to making a break with the past. Bankim Chandra Chattopadhyaya (1838-94) composed the novel Anandamath (Published in 1882) that depicted progressives giving up their lives for the Motherland. Bankim's passionate psalm, "Bande Mataram" (Hail to the Mother") ended up acclaimed all through India. This call to spare the Motherland was not a call to women to join the political movement but instead a connecting of ideazied womanhood with nationalism. Actually, another diary for women, started in 1875, expressed: "We won't examine political occasions and contentions since governmental issues would not be fascinating or comprehensible to women in this nation at present." In 1889, four years after the Indian National Congress was established ten women's gone to its yearly gathering. In 1890, Swarana-Kumari Ghosal, a women author, and Kadambini Ganguly, the principal woman in the British Empire to get a BA and one of the India's first female medicinal specialists, went to as agents. From this time on, women went to each gathering of the INC, at times as representative, yet more regularly as eyewitnesses. Going to with their dads and spouses, their contribution was both beautifying and emblematic. These informed and politically proficient young ladies and their moms educated the world that India was as cutting edge as any western area in its vision of women's public jobs. Indian women's destiny was shackled in the onerous custom and conventions where they will undoubtedly perform just the job of a spouse, mother, little girl, and sister. In the nineteenth century, social change movements began against polygyny. Social reformers held the Indian traditions and conventions, religion and society in charge of women's corruption and low status. Along these lines, they endeavored to change the sexual orientation relations. In a male centric persecuted society, women considered training to be a correct weapon of emancipation and as the initial move towards advancement. Women realized that in Vedic period they were equivalent to men however later Manu made law corrupted their status in the society. Britishers saw that religion is the difficult issue of Indians as Sati and different religious practices. Reformers revealed the false deeds rehearsed for the sake of religion. An emphasis was driven on the issue of women's training for their social upliftment. Jyotirao Phule and Savitri Bai Phule were dedicated to enhance women's instruction and drove the establishment of schools for young ladies. Mahadev Govind Ranade established Prasthana Samaj in Poona for emancipation of women, and it included national thoughts among women to restrict the conventional Hindu traditions. Ishwawr Chand Vidyasagar managed dowager remarriage and women's training. Woman‘s participation in India‟s freedom struggle started as ahead of schedule as in 1817.Bhima Bay Holkar battled intrepidly against the British Colonel Malcolm and vanquished him in guerrilla warefare.Rani Lakshmi Bai of Jhansi whose bravery and brilliant leadership laid on remarkable case of genuine patriotism. Sarojini Naidu, Kasturba Gandhi , Vijay Lakshmi savant ,Annie Besant and so on in the twentieth century are the names which are recalled even today for their particular contribution both in front line and in political field. The freedom movement gave an impressive chance to women to demonstrate their advantage and ability in public issues and conveyed to noticeable quality a few women political leaders. Women's Association with public action went through four stages, for example, Swadeshi Movement (1905-1911), Non-Cooperation (1918-1920), Civil Disobedience Movement (1930-1934) and Quit India Movement (1942).1 The Swadeshi Movement in Bengal denoted the start of women's participation in nationalist activities.2 The unsettling against the parcel of Bengal and the Swadeshi Movement pulled in the consideration of women in various parts of India. Amid this period (1905-11) evangelist cognizance, mass assembly and promulgation added to expanded involvement of women in public affairs.3 The Swadeshi Movement stressed blacklist of remote merchandise, increment in training and accentuated social legacy. This period denoted the development of a few women's associations. The change 1857 – 58 was the primary sorted out equipped endeavor by the Indians to free themselves from the political grasp of the English. The period was one of incredible tribulation for the Indians and the English alike, in light of the fact that the destiny of both experienced such seizures which were carved in the history of the nation. The British developed triumphant, yet the Indians picked up too in light of the fact that the movement turned into an image of quality and forfeit for the ensuing ages. In the decade going before the episode the political guide of India was drastically changed. Ruler Dalhousie had strengthened the procedure of extension through a vivacious use of the arrangement of „lapse‟. The long stretches of his administration (1848-56) saw the assimilation of nothing under eight States which implied that a quarter million square miles of domain was added toward the East India Company‟s regional points of confinement. The period additionally saw the minister exercises against early marriage, purdah framework, the death of the Widow Re-marriage Bill in 1856, exercises of some English officers occupied with converting, the presentation of railroads, transmit and the lubed cartridges. The climate of the nation and particularly of northern India was obfuscated with obscure doubts. The general population felt affirmed in their confidence that the British experts were not happy with minor addition of the States but rather needed to meddle in their religious undertakings and end the position framework. The principal indications of turmoil were felt in the primary quarter of the year 1857 when the sepoys Berhampore (five miles east of Nowgong), Barrackpopre and Ambala depended on flammables. The Indian Regiments were disbanded and the guilty parties rebuffed. This, be that as it may, did not peaceful the circumstance and demonstrated just a prelude to the open defiance which followed in May. The leaders of the main war of independence were the two men and women, most imperative among the last being Begum Hazarat Mahal, Rani Mahal, Rani Lakshmi Bai, Rani of Ramgarh and Rani Tace Bai. Some of them drove troops to the war zone and battled; while others acknowledged the sufferings and privation, imprisonment and demise. It was on April 24, 1857, that C. Smyth, Commandant, third Light Cavalry, requested a motorcade to test the steadfastness of the fighters, at Meerut. Out of ninety sepoys present, 85 declined to acknowledge new cartridges. Thus they were court-military drove and was condemned to

The insults aroused their hearts. The start which tumbled from female lips touched off it without a moment's delay and the evening of the May 10, 1857, saw the commencement of a catastrophe at no other time saw since India go under British influence. The blazes of free which broke out at Meerut, on May 10, spread quickly over a vast piece of northern India. BEGUM HAZARAT MAHAL - While the women of Meerut were mostly instrumental, in quickening activity with respect to sepoys, conditions in Lucknow, a place not exceptionally far from Meerut, were rousing Begum Hazrat Mahal to take up the leadership. Hazarat Mahal was moving young lady and later turned into a recognized spouse of King Wajid Ali Shah of Oudh by „Motah‟. The extension of Oudh which was finished in 1856 came as an overwhelming hit to the imperial family, boss and the general population. Hazarat Mahal malcontented as she might have been, chose to remain back in Lucknow, while the removed ruler went to Calcutta and made his home. RANI LAKSHMI BAI OF JHANSI - While Hazarat Mahal was occupied in killing the British from Oudh, Jhansi gave a speedy reaction to the rebel‟s cause. On June 5, 1857, there was an open resistance at Jhansi. Jhansi was a little Maratha State however its geological area was deliberately essential. It could fill in as an operational hub for the Central Indian States and this thought provoked Dalhousie to hurry its addition in 1854. The management of the state, till it ended up A british area, was with Gangadhar Rao. He had a capable spouse in Rani Lakshmi Bai. She was the girl of Moropant Tamble who was in the administration of Peshwa Chimmji Appa on a month to month compensation of rupees fifty. The Rani was conceived on Noveber 19, 1835, at Banares. She was named Manikarnika however she wound up known by the name she was given after her marriage, Lakshmi Bai. She lost her mom, Bhagirathi Bai, when she was a youngster. The weight of gorging up laid on the dad. She was hitched at 14 years old years to Gangadhar Rao then 40 years old. An intriguing record of her has been composed by John Lang who turned into her central advisor after the addition of Jhansi. RANI OF RAMGARH - Rani of Ramgarh was another who took an interest in the episode of 1857 – 58. Ramgarh is a little town in Dinderi Tehsil of Mandala District in Madhya Pradesh. Raja Lachman Singh, the last ruler passed on in 1850 leaving his solitary child Vikarmjit as beneficiary. The last had not ruled the state for in excess of a couple of days when it was found that he was mentally unsound. 1857 – 58. She, notwithstanding, did not have indistinguishable bravery from the Rani of Jhansi and the Rani of Ramgarh. She was little girl of Gopal Rao an immediate relative of Gangadhar Govind, a previous Government of Jaloun. In 1842, the state had slipped by to the British Government and Rani Tace Bai, a claimant to the state was authorized a benefits of twelve thousand rupees for each annum.

The swadeshi movement, some portion of the Indian independence movement and the creating Indian nationalism, was a financial technique went for expelling the British Empire from power and enhancing monetary conditions in India by following the standards of swadeshi (independence), which had some achievement. Techniques of the Swadeshi movement included boycotting British items and the restoration of residential items and generation forms. It was most grounded in Bengal and was additionally called „Vande Mataram Movement‟. "The women of India ought to have as much offer in winning Swaraj as men. Presumably in this quiet struggle woman can surpass man by many a mile. We realize that a woman is any day better than man in her religious commitment. Quiet and stately enduring is the identification of her sex. What's more, now that the government have hauled the woman into the line of flame, I trust that the woman all over India will respond to the call and sort out themselves,"6 Mahatma Gandhi bid in to the Indian women to enter the struggle for India‟s freedom. "In the event that nonviolence is the law of our being, what's to come is with woman".7 "If Indian women emerged, he stated, "nobody cloud keeps the country‟s walk to independence". Swadeshi movement was a seedling for the whole freedom movement and had spread to various parts of the nation. The women however remaining at home demanded that there ought to be restriction of remote merchandise into their home. The other state of swadeshi movement, or, in other words point for freedom, is heartedness towards remote merchandise (smallly against outside run the show). Alongside outside garments and products, individuals likewise denied remote drug in this swadeshi movement. The swadeshi movement began with the segment of Bengal by the Viceroy of India, Lord Curzon, 1905 and proceeded up to 1911. It was the best of the pre-Gandhian movements. Its central planners were Aurobindo Ghosh, Lokmanya Bal Gangadhar Tilak, Bipin Chandra Pal and Lala Lajpat Rai. Swadeshi, as a methodology, was a key focal point

Indian society spoke to a clashing position of women wavering between limits of male centric society and matriarchy. While Sati - the uncouth practice discredited woman life all alone, tying her with the natural nearness of her better half even in his eternal life, female goddesses in various structures like Sita-Parvati-Durga or Lakshmi commanded the center of Hinduism and Hinduized lifestyle, as a definitive wellspring of quality, riches and shrewdness. Anyway the goddesses themselves and their accounts of immense power dependably had an overall nearness of elements like regard for spouse, forfeit and one‟s obligation towards the bigger society. In this man centric society the Women‘s question accordingly had an overall nearness ,however was constantly replied by others as opposed to woman herself. In this Indian society the happening to British lead again prompted utilization of the „Women‘s question‟ which figured unmistakably in their frontier talks. While British run utilized the savage and pitiable position of women in India to their job of Civilizing Mission, the Indian reformers utilized the similarity of female goddesses to free bharatmata from the pilgrim attackers. The colonized society was viewed as "delicate" in character, rather than "frontier manliness", which was held to be an avocation for its loss of independence. However, women job opposite the family was glanced through the male centric focal point. The investigation of sexual orientation and expansionism is consequently an interface of two independent fields of studies, which conveys to the surface different clashing inquiries prompting a conjunction of these two parallel streams. Anyway this adventure of intersection and struggle of sexual orientation and imperialism in India was multidimensional and multilayered. Conventional accounts of nationalism have generally been composed from male point of view. Anyway mining of new sorts of sources – Women‘s works, correspondences, true to life writing, meets and additionally the modifying of more stranded recorded document: authoritative and private papers, official reports and reporter augmented the ambit and extent of Women‘s history. It uncovers an account of movement inside a movement. Indian women challenged for their authentic space in society testing the all-encompassing male centric set up and furthermore took an interest in the National Struggle for independence. It was an exceptional exercise in careful control, where in they had now and again to trade off and reassure itself with the incomplete products of their long and ardors struggle and different occasions to forfeit it inside and out. The battle from residential life to political field was and is along drawn fight for women. Women‘s participation in the Indian national movement extended base of Women‘s movement in India. Their participation in constrictions of the male centric society. The freedom struggle saw the participation of women from latent to dynamic to an activists job. The fundamental type of Women‘s movement was activated by nineteenth century male reformers. Frontier social change of the nineteenth century attempted to cancel maltreatment of social life and endeavored to introduce more dynamic sexual orientation relations. " another frontier training furnished through the state, and Christian Missionaries, changed and modernized conventional social recognitions; another religious movement resuscitated and merged more established humanitarian driving forces and a sudden rise of a pool of human significance anxious to spare the feeble and powerless" prompted enactment of social enactment by the government. For instance: Abolition of Sati (1829),Widow Remarriage Act. (1856) Child Marriage Act. (1872) Banning of Devdasi (1925).Despite these positive dynamic enactments the Women‘s question was a long way from being replied by the women themselves. One likewise needs to recall that Women‘s question and the worry for home life was particularly a piece of the civilizational investigate of India. In the mid nineteenth century, the liberal reformers or the Pentecostals, made women as the beneficiary of social change. Brahmo samaj and Prathana samaj particularly did important work in instructing women and gave them their first involvement with public work. Diverse people group began looking at teaching women, all things considered not as a correct holder but rather as serving the greater male-overwhelmed network. Before the finish of the nineteenth century women began taking upon themselves the job of emancipators and battled bludgeons for individual changes and political rights. Indian women relationship with the freedom struggle took another dimension with the development of mainstream governmental issues of the Gandhian congress mass movements. The Women‘s participation before Gandhi was in a restricted manner for instance in Swadeshi Movement in Bengal (1905-11) and Home Rule Movement. They likewise went to sessions of Indian National Congress. In any case, the involvement of extremely huge number of women in freedom struggle started with Gandhi who gave extraordinary job to women." The nationalist articulations of women in the freedom struggle should be dissected from following points of view: 1. That women drew in with Nationalist countries regardless of requirements of social practices like the purdah framework, backwardness and low level of female education. 2. That women took part in INM through two parallel procedures. a) The training of the public circle - women took an interest in the roads without trading off on their local qualities. b) The politicization of the residential

women utilized the representative collection of the INM and the political dialect of Gandhi to encourage their own participation." The participation of women in public area began amid Non Cooperation Movement (NCM) in 1920, when Gandhi activated expansive number of women. Anyway the participation of women a long way from dynamic and they could take an interest just from inside the residential circle. Anyway the degree and power of this control or isolation inside the local circle fluctuated from family unit to family, network to network, class to class and district to area. In spite of the fact that the household circle and its chain demonstrated detrimental for women to partake in public space however this very isolation composed their exercises in the local circle. Without the male who might be imprisoned for his involvement in nationalist movement, woman turned into the passionate help. Women composed themselves as both imparters and beneficiaries of national data.

Partha Chatterjee has contended that the national movement moved out the issue of Women‘s emancipation from the political area onto the social/profound and made it non-debatable with the frontier state. Roy calls attention to that the nationalist quietness on the Women‘s question was punctured by Women‘s sorted out struggle for equivalent political rights versus casting a ballot and sitting in assemblies and for changes in close to home laws. Vir Bharat and Indrani Chatterjee have called attention to that a talk of balance started to create in the late 1920s, among women who had been dynamic in nationalist or Women‘s rights battles. These women connected Women‘s rights with nationalism as well as utilized nationalist arguments to protect demands for Women‘s rights to correspondence with men. Radha Kumar calls attention to that by the 1920s, two unique methods of reasoning for Women‘s rights were being communicated. The previous depended on complementarity among men and women and stressed on Women‘s socially helpful job as moms, while the last trusted that women have same needs, limits and wants as men and along these lines merit similar rights. The Indian Women‘s movement faltered to utilize the word „feminist‟, in spite of perceiving that its needs were not generally the equivalent as men. Kamaladevi Chattopadhyaya has pointed that Indian women looked for political rights to play out their civil obligations, and not to contend with men. Women saw their own advancement and India‟s freedom as being nearly sew together: „Women‘s rights walked or bolstered progressive exercises. Women saw both pilgrim structures and customary various leveled structures as a reason for sex disparity. While women were aware of their reliance on the British government for obtaining positions on different administrative gatherings and advisory groups, they were additionally aware of the reality it was against a similar government that they were battling for India‟s political independence. The conflicting relations with the British government prompted fortifying of Women‘s alignment with the nationalist movement and advanced a perspective of women as political friends of men. Liddle and Joshi bring up that women leaders were aware of the way that an overemphasis on male matchless quality as reason for their subordination would have served a support for the British to proceed with their manage in India.

Woman‘s participation in India‟s freedom struggle started as ahead of schedule as in 1817. Bhima Bai Holkar battled valiantly against the British colonel „Malcolm‟ and crushed him in Guerilla fighting. Many women including Rani Channamma of Kittur, Rani Begam Hazrat Mahal of Avadh battled against British East India Company in the nineteenth century; 30 years before the "Primary War of Independence 1857". The pretended by women in the War of Independence of 1857 was noteworthy and welcomed the appreciation even leaders of the Revolt. The leaders of the out – break were the two men and women, most imperative among the last being Hazrat Mahal, Rani Laksmi Bai and the Rani of Ramgarh. Some of them drove troops to the war zone and battled valiantly, while others endured imprisonment, banish and inevitable demise. The women contributed their gold bangles, nose rings, armlets and so forth for the advancement of the Swadeshi Movement. In towns as well, a bunch of grains was kept separated day by day by the provincial individuals for this reason. Sarojini Bose, spouse of Tara Prasanna Bose, took a promise that she would not put on gold bangles till the Vande Mataram round restricting the utilization of the trademark, was pulled back. Kumudini Mitter, girl of Kristo Mitter, a notable public pioneer, was quite dynamic and aided in the ciruculation of the progressive literature. She spread the faction of insurgency through „Suprabhat‟, a Bengali magazine. In Bombay, Mrs. Ketkar (Tilak‟s little girl) and Mrs. A.V. Joshi, as indicated by a knowledge report of the Government of India, were exceptionally dynamic in engendering the Swadeshi Movement. In different parts of the nation also, the women were similarly dynamic. spreading the message of fanatic nationalism. Sarla Devi, niece of Rabiindranath Tagore, additionally merits mention in this association. She endeavored to review the brave soul among the general population and built up a middle for physical culture in Calcutta. She opened a shop called Lakshmi Bhandar for advancing Swadeshi products.

1. Anupama Roy (2010), Women‟s Movement in N.G. Jayal and P.B. Mehta (Ed.) Oxford Companion to Indian Politics (New Delhi, Oxford). p. 411. 2. Bandyopadhyay, Shekhar (ed.,), (2013), Nationalist Movement in India, OUP, New Delhi 3. Bjorkert, Suruchi Thaper (2006), Women in the Indian National Movement (Unseen Faces and Unheard Voices 1930-32), New Delhi, Sage Publications. 4. Borah. K. (2010): Kanaklata of Gohpur, A Legend of Quit India Movement; Proc Nat. Sem, Chaiduar College, Gohpur. 5. Durrany, K.S. (2002), The Women's Movement in Religious Communities in India, Ispack Publishers, Delhi. 6. Geraldine Forbes (2005), Women in Colonial India: Essays on Politics, Medicine and Historiography, Chronicle Books, New Delhi, p. 208. 7. Kailash Chandra Dash (2012), “Participation of Women in the National Movement and Feminist Consciousness in Colonial Odisha‖, Odisha Review.p-1. 8. Kaur, Man Mohan (1992). ―Women in India‘s Freedom Struggle, Sterling Publication, New Delhi, pp. 93-94. 9. M.Deka (2013), Women‘s Agency and Social Change Assam and Beyond, SAGE Publications, New Delhi, p. 124 10. Mohapatra Padmalaya and Mohanty, Bijoyini (2002). ―Elite Women of India‖, A. P. H. Publication, New Delhi, p. 67. 11. Neelam (2011), Role of Women in National Freedom Movement. Delhi: Wisdom Publications, 2011. Print. 12. Raju, V. Rajindra (2004), Role of Women in Indian Freedom Struggle, Delhi. Comparative Study between Odisha and Andhra Pradesh‖. Odisha Review. pp. 16-18. 14. Siddhartha Dash (2010), Role of Women in India‟s Struggle for Freedom, New Delhi, pp. 75-76. 15. Suruchi Thapar Bjorkert (2006), Women in the Indian National Movement: Unseen Faces and Unheart Voices, 1930-42, Sage Publications, New Delhi, p. 70.

Research Scholar of Calorx Teachers' University, Ahmedabad, Gujarat