An Estimate of the Role of Women in Matua Religion and Society in North 24 Parganas and Nadia District https://doi.org /10.5281/zen od o.14973862 – The Criterion: An International Journal in English

An Estimate of the Role of Women in Matua Religion and Society in North 24 Parganas and Nadia District
https://doi.org /10.5281/zen od o.14973862

Author(s): Tejen Mandal

DOI: https://doi.org/10.5281/zenodo.14973862

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Volume 16 | Issue 1 | Feb 2025

Pages: 161-177

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The Criterion: An International Journal in English Vol. 16, Issue-I, February 2025 ISSN: 0976-8165
www.the-criterion.com
https://doi.org/10.5281/zenodo.10448030
An Estimate of the Role of Women in Matua Religion and Society in North
24 Parganas and Nadia District
Tejen Mandal
Research Scholar,
Department of Political Science,
Adamas University, Kolkata, West Bengal.
Article History: Submitted‐27/01/2025, Revised‐05/02/2025, Accepted‐22/02/2025, Published‐28/02/2025.
Abstract:
Now-a-days almost every political philosophy speaks of social equality but it is very
difficult to transform the ideal of social equality into reality. Exploitation has been continuing
in different forms from the remote past. Matua religion has a strong claim to be considered as
a rational and humanitarian religion in terms of its philosophy and ideology. Unlike many
other religions it has always been loud and clear in rendering its unequivocal support for the
people belonging to the marginalized and deprived section of the society and at the same time
unhesitatingly condemned all forms of inequality prevalent in social, political, economic
structures of the Indian society for years. In today’s politically gendered spaces of social
milieu how the relationship between men and women has been examined in philosophical
understanding of Matua religion – is of great importance as far as the burning question of
women emancipation and empowerment is concerned.
Keywords: Woman, Society, Religion, Equality, Politics.
INTRODUCTION
It is interesting to note that there is no gender difference in nature except in human society.
Man always tries to dominate over woman in every possible way. This is an ancient
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An Estimate of the Role of Women in Matua Religion and Society in North 24 Parganas and Nadia District
www.the-criterion.com
https://doi.org/10.5281/zenodo.10448030
tradition. It is an established fact that “No religion in the world guarantees the absolute
equality of genders”(Bala 68). Nowhere in the world (in India too) the right and dignity of
woman are guaranteed. No religion has done it.
In the USA women’s franchise was recognized in 1920, but the movement for acquiring this
right started in 1861. In England it was recognized in 1920 but the movement started in 1832.
It was recognized in New Zealand in 1893 followed by Norway in 1913, Italy in 1945, Japan
in 1947, India in 1950 and Switzerland in 1971. But the women’s day was first observed in
India in 1931(Mukhopadhyay 56). So, on the whole it may be said that women rights have
nowhere been recognized in the world from the remote past.
In the history of the world, religion has preceded the state and has been regarded as one of the
main driving forces of human society. Problems, therefore, originate from the conspiracy of
the religious leaders and preachers. The state has, off course, tried to eradicate religious
superstition but with limited success. Even today incidents like Widow-Burning (Sati-daha),
human sacrifice, dowry death and Triple Talaq are often reported in the newspapers.
Christian priests say that women are emotional and therefore they are easily influenced by
religion. Hence, they should not take part in politics. On the other hand, man has been called
the master of woman in Koran (Mukhopadhyay 56). Besides, in Islam the equal right of
brother and sister on their paternal property has not been recognized. The triple Talak system
in Muslim society is also an insult to woman. In Hinduism though the term ‘Hindu’ does not
occur in any ancient Sanskrit or Bengali book (Bala 68), it has been stated at 32 number verse
in the Geeta, “even women, the low caste people and Vaishyas and Shudras can achieve
salvation by remembering and serving me (Lord Krishna) (Mandal 140). The sage Manu in
his Manusanhita says that women are deprived of the access to the Vedas and Smriti. They
are Sudranees from birth. Whenever a woman sees a man, however ugly, she wants to mate
with him. So, the sole object of woman is to serve their respective husbands. They will live
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with their fathers in childhood, with their husbands in youth and with their sons in old age
(Bairagya 242). All other religions echo almost the same thing. Taslima Nasrin, in spite of
being herself a woman, has been tortured and hooted down from her country for raising her
voice against Islam. But her protest was restricted to personal level. But almost 200 years ago
Harichand Thakur was also persecuted by the Hindu religious leaders for fighting against the
irrational and superstitious beliefs of Hinduism. But ultimately, he triumphed over his
opponents by dint of his courage, honestly and greatness.
In order to rise above the contemporary social disorder, the Matua religion upheld the
importance of the family life. Harichand Thakur, the founder of Matua religion, categorically
says that family life is the most important of all and the rest of Brahmacharya, Vanprastha
and Sannyas are secondary subjects. He lays maximum stress on work or productivity and in
this way, he enhances the honour of woman (Sarkar 8). Women are the better half of men,
like the negative-positives of science; in the absence of one, the light does not shine. He
condemns those who retire to forests by deserting their near and dear ones (mother, father,
wife and children). They are irresponsible escapists and therefore they deserve no respect. In
his opinion the attainment of divine bliss is not all very difficult. One can easily attain this
only by leading an ideal family life (Biswas 60). He strongly advocated monogamy and
condemned polygamy and strongly advised his followers to stick to the practice of
monogamy Haldar 12). Harichand said that one can become a Brahmachary, a Vanprasthi
and a Sanyasi only by living a proper family life with one’s wife/husband. This is where one
can become a Saint and ‘Hari’ can be found (Sarkar 32, 73).
Traditionally the women members of the families eat the half-eaten and left ones of the male
members of the families. Women also bow to men. But in Matua society men and women
share their meals from the same pot. This system amazed the Brahmins. Moreover,
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An Estimate of the Role of Women in Matua Religion and Society in North 24 Parganas and Nadia District
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overcoming discrimination requires service in every life (Sarkar 107, 83). People are for
people. All people are God (Sarkar 11).
Guruchand Thakur rightly noted that the lack of education is the root cause of all social evils.
He himself took the initiative to spread education and at around 1931 he set up more than
1500 pathshal (primary schools) (Haldar 8) which were attended (man, woman, Namah,
Paundra, Teli, Mali, Kumbhakar, Malakar, Kapali, Mahishya, Kamar, Das, Chamar, Tanti,
Muslim) mostly by those who hailed from the lower castes while the entry to the schools of
Vidyasagar was mostly restricted to the children hailing from the higher castes. All the 35
girls’ schools established by Vidyasagar were attended only by the girls hailing from
Brahmins and other higher caste families (Biswas 49). He advised that to go without food is
better than to go without education. He also laid emphasis on female education because an
educated woman trains her children in a better way (Haldar 362).
Guruchand set up a primary school for girls first in Taltala of Orakandi and at the same time
(1908) a high school and called it Shanti-Satyavama (Haldar 456). Harichand Thakur told her
wife (Shanti Devi) “I shall teach men and you women” (Mahanta 267). Besides this,
Guruchand Thakur, in co-operation with Mrs. Mead (the wife of Dr. C. S. Mead) set up a
technical institute at Orakandi with a view to training women in different trades (Sarkar 198).
Guruchand Thakur also played an important role in introducing the re-marriage of the
widows. At the Mahabaruni Festival Guruchand advised his followers to introduce the re-
marriage of the widows in their respective villages (Haldar 253).
In this connection it may be said that Vidyasagar got the law of the re-marriage of the
widows passed in 1856 but Vidyasagar’s attempts in this field were confined to the upper
castes. In 1910 Guruchand Thakur first celebrated the re-marriage of a widow. He who first
married a widow was Dhananjay Biswas of Matibhanga village of Barisal. Mr Biswas also
got his widow-sister married again to one Shrinath. Next Rasiklal Biswas (MLC) and
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Manomohan Das (MLA) of Kishorganj also married widows. In 1914 Tinkari Mia of
Terokhada Upajila(Khulna district) and Malancha Saha married widows without the presence
of Brahmin Priests (Mandal 145). Devichand Mondal, another follower of Guruchand
brought about the marriages of 30 widows in a single day. Radha Pagol, other followers of
Guruchand used to hold an annual fair (Khejurtala of Pirojpur) in the month of Falgun for
bringing about the re-marriage of the widows. It was a month-long fair in which marriages
were celebrated according to Matua customs (Mandal 145).
Hari-Guruchand made their followers aware of the rules of keeping good health. They
advised to bathe in the morning, eat boiled rice, lie on mats and consult doctors at the time of
illness. They also advised to refrain from child-marriage and maintain cleanliness (the
marriageable age of man is 25 and in case of woman 18) (Haldar 72). One must not mate
with one’s wife when she is not in menses. One must also remain strictly faithful to one’s
spouse. The principle of monogamy must be adhered to verses (Haldar 568). Harichand
Thakur was also aware that women are exploited for cheap labour. He wanted to put an end
to it and for this he wanted to raise the price of Nakshi Katha stitched by women (Mandal
144).
Matua philosophy also admits of the equal right of son and daughter on paternal property.
Both the husband and the wife are entitled to inherit each other property on the death of
anyone (Mandal 141).
In Matua society women play equal role with men in social festivals. Sandhya Sarkar and
Uma Sarkar deserve special mention in this field. They even play the role of priests even
when they are in menses. They dance and sing in festivals with men. No difference is made
but unlike the Hindu Tantriks and Bostoms, Matuas never indulge in debauchery (Sarkar
109). Physical attachment with widows is also forbidden in Matua society (Haldar 574).
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Harichand Thakur was always eager to keep up the prestige of women. Once one Dasharath
(a Matua) held a Kirtan programme in his house where both men and women were enjoying
themselves. But the local Brahmins regarded it as a perversion. They complained to the local
Nayeb who victimized Dasharath. Harichand Thakur was informed of this. He held a mock
court which was composed entirely of women. This incident is attested in the book called
‘Harililamrita’ (Sarkar 110). In this way Harichand protested against Dasharath’s
victimization.
In Matua society women are allowed to take part in politics. Nearly 150 years ago Guruchand
Thakur said, “Women must be brave if they want to bear brave children. They should not be
afraid of tigers and lions” (Haldar 569).. Women must also struggle against all obstacles, one
of which is patriarchy. Hence women also must be strong. Guruchand Thakur said, “Nobody
respects the weak. So, try to be strong” (Haldar 573).
He also said that political power is one of the main pillars of progress in human life. When it
is acquired, education, culture, health, money (governmental service, business), race, religion,
etc. everything becomes easily available and that is the only goal of the Matua people (Haldar
349).
A survey was recently conducted on the Matua people of North 24 Parganas and Nadia
district. The results of the survey are as follows:

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Table No 1
Distribution of respondents on the basis of educational qualification:

Education
24 Pgs. (N.)
Nadia
Total
M
%
F
%
T
%
M
%
F
%
T
%
20
0
%
Illiterate
06
12
06
12
12
00
00
00
00
00
12
06
Below
Madhyami
k
25
50
36
72
61
26
52
39
78
65
12
6
63
Madhyami
k and
above, but
below
Graduate
08
16
07
14
15
10
20
04
08
14
29
14
.5
Graduate
09
18
00
00
09
09
18
05
10
14
23
11
.5
Post
Graduate
00
00
01
02
01
03
06
02
04
05
06
03
Others:
(Doctor/En
gineer/LLB
02
04
00
00
02
02
04
00
00
02
04
02
Total
50
50
10
0
50
50
10
0

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Table-1 shows that the educational qualification of both male and female respondents in
North 24 Parganas and Nadia are below Madhyamik level. Only 75% women are below
Madhyamik level.

Table No 2
Distribution of respondents on the basis of occupation:
Occupation
24 Pgs. (N.)
Nadia
Total
M %
F %
T%
M %
F %
T%
200
%
Agriculture
03
06
00
00
03
15
30
02
04
17
20
10
Small Business
09
18
03
06
12
09
18
03
06
12
24
12
Labor/Masson/
Carpenter
19
38
02
04
21
04
08
01
02
05
26
13
Sewing
02
04
10
20
12
00
00
00
00
00
12
06
Hawker
02
04
00
00
02
00
00
00
00
00
02
01
LIC Agent
01
02
00
00
01
00
00
00
00
00
01
0.5
Banker
01
00
01
00
00
00
01
0.5
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02
00
00
00
Advocate
01
02
00
00
01
00
00
00
00
00
01
0.5
Rail
00
00
00
00
00
02
04
00
00
02
02
01
Clerk
04
08
00
00
04
07
14
00
00
07
11
5.5
Teaching
02
04
00
00
02
02
04
03
06
05
07
3.5
Quack Doctor
04
08
00
00
04
02
04
00
00
02
06
03
Army / Navy
02
04
00
00
02
01
02
00
00
01
03
1.5
Nursing/Ayaa
00
00
04
08
04
00
00
00
00
00
04
02
Animal
Husbandry
00
00
01
02
01
00
00
00
00
00
01
0.5
House wife
00
00
24
48
24
00
00
35
70
35
59
29.5
Private
Teaching
00
00
00
00
00
06
12
04
08
10
10
05
Biri Bounding
00
00
04
08
04
00
00
00
00
00
04
02
Bee Keeper
00
00
00
00
00
01
02
00
00
01
01
0.5
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An Estimate of the Role of Women in Matua Religion and Society in North 24 Parganas and Nadia District
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(Source: Survey conducted by the searcher on the Matua people of North 24 Parganas and
Nadia district)

Table 2 shows that 59% are engaged in home making in both the districts. Although works of
the very few are related to agriculture, small business, sewing, nursing/ayaa and labour
category.

Table No 3, Distribution of respondents on the basis of income:
Midday meal
cook
00
00
01
02
01
00
00
01
02
01
02
01
Social Service
00
00
01
02
01
00
00
01
02
01
02
01
Kavial
00
00
00
00
00
01
02
00
00
01
01
0.5
Total
50
50
100
50
50
100

Monthly
income of
family
24 Pgs. (N.)
Nadia
Total
M %
F %
T
%
M
%
F %
T%
N=200
%
No income
04
08
25
50
29
05
10
35
70
40
69
34.5
Less than
10,000/=
26
52
20
40
46
27
54
08
16
35
81
40.5
Less than
10
05
15
07
02
09
24
12
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(Source: Survey conducted by the searcher on the Matua people of North 24 Parganas and
Nadia district)
Table-3 shows that most of the women do not have any income as they are engaged in
homemaking and even if they are working, the monthly income for most of the women is
below
10,000/-. In case of male respondents in both the districts, average income is less than
10,000/-.

Table No 4, Distribution of respondents on the basis religious belief as Matua is a Hindu
Religion
20,000/=
20
10
14
04
Less than
40,000/=
04
08
00
00
04
07
14
03
06
10
14
07
Above
40,000/=
06
12
00
00
06
04
08
02
04
06
12
06
Total
50
50
100
50
50
100

Hindu
religion
&
Matua
religion
24 Pgs. (N.)
Nadia
Total
M
%
F
%
T
%
M
%
F
%
T
%
200
%
Yes
28
56
11
22
39
17
34
09
18
26
65
32.5
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An Estimate of the Role of Women in Matua Religion and Society in North 24 Parganas and Nadia District
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(Source: Survey conducted by the searcher on the Matua people of North 24 Parganas and
Nadia district)
Table 4 shows that 79% of women in both the districts could not differentiate between Matua
religion and Hinduism; confused.

Table No 5, Distribution of respondents on the basis of Baruni-bathing (in Kamanasagar):
No
22
44
39
78
61
33
66
40
80
73
134
67
Do not
know
00
00
00
00
00
00
00
01
02
01
01
0.5
Total
50
50
100
50
50
10
0

Kamanasa
gar
24 Pgs. (N.)
Nadia
Total
M
%
F
%
T
%
M
%
F%
T
%
200
%
Yes (for
freshness)
42
84
4
9
9
8
91
46
92
47
94
93
184
92
No
08
16
0
1
0
2
09
04
08
03
06
07
16
08
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(Source: Survey conducted by the searcher on the Matua people of North 24 Parganas and
Nadia district)
Table-5 shows that 96% Matua women of North 24 Parganas and Nadia districts bathe in
Kamanasagar on Baruni Tithi to wash away their sins.
Table
No
6,
Distribution
of
respondents
on
the
basis
of
registered
card
of ‘All India Matua Mahasangha’:

‘All India
Matua
Mahasangha’
24 Pgs. (N.)
Nadia
Total
M%
F%
T%
M%
F%
T%
200 %
yes
23
46
17
34
40
16
32
04
08
20
60
30
no
27
54
33
66
60
34
68
46
92
80
140 70
Total
50
50
100
50
50
100

(Source: Survey conducted by the searcher on the Matua people of North 24 Parganas and
Nadia district)
Table-6 shows that 79% of Matua women in both the districts do not have the recognition
letter of ‘All India Matua Mahasangha’.

Total
50
5
0
10
0
50
50
10
0

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Table No 7, Distribution of respondents on the basis of Dal/Dalapati:

(Source: Survey conducted by the searcher on the Matua people of North 24 Parganas and
Nadia district)
Table-7 shows that 50% of Matua women in both the districts could not refer the name of
their Dal/Dalapati.
Table No 8, Distribution of respondents on the basis discomfort in choosing women for
leading the Matua religion:
Name of
Dalapati
24 Pgs. (N.)
Nadia
Total
M%
F%
T%
M
%
F%
T
%
N=2
00
%
have not
Dalapati
26
52
19
38
45
23
46
31
62
54
99
49.5
do not
know
24
48
31
62
55
27
54
18
36
45
100
50
Total
50
50
100
50
50
10
0

Discomfo
rt in
choosing
women
for
leading
the Matua
24 Pgs. (N.)
Nadia
Total
M
%
F%
T
%
M%
F%
T%
N=20
0
%
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(Source: Survey conducted by the searcher on the Matua people of North 24 Parganas and
Nadia district)
Table-8 shows that 94% of Matua women do not feel any difficulty to lead their religious
organization in both the districts. But the political scenario is different.

Table No 9, Distribution of respondents on the basis of the opportunity to represent any
political party in any election:

religion:
Yes
03
06
03
06
06
03
06
03
06
06
12
06
No
47
94
47
94
94
47
94
47
94
94
188
94
Total
50
50
100
50
50
100

Represen
t in any
election
24 Pgs. (N.)
Nadia
Total
M%
F%
T%
M
%
F%
T%
N=2
00
%
Yes
14
28
07
14
21
12
24
04
08
16
37
18.5
No
33
66
37
74
70
38
76
46
92
84
154
77
Have not
voter
03
06
06
12
09
00
00
00
00
00
09
4.5
Total
50
50
100
50
50
100

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(Source: Survey conducted by the searcher on the Matua people of North 24 Parganas and
Nadia district)
Table-9 shows that 83% of Matua women do not get the opportunity to represent any political
parties in both the districts.
The overall weak rate of education, income and organization of Matua women have been
very easily influenced by the neighboring Sanatan religion, that is now called Hindu religion.
For these reasons discrimination, superstitions, unrealistic approach, irrational thoughts,
inhuman caste system have already been arrived in Matua society. The social value of women
has not been revealed till now and the political empowerment has been hampered. Even if the
Thakurbari has created a difference on their political opinion by differentiating in two
Brahmanical parties, i.e. TMC and BJP, they have failed to maintain the universal form
among the Matua people. Nevertheless, after the death of P. R. Thakur, Binapani Thakur also
led the movements of ‘All India Matua Mahasangha’ on the issue of citizenship. For this, she
brought her own daughter-in-law, Mamata Thakur to lead the ‘All India Matua Mahasangha’
and was able to send her to the parliament on behalf of the TMC.
B. R. Ambedkar in Annihilation of Caste (Dr. Babasaheb Ambedkar Writings and Speeches)
points out that wherever any social or religious revolution has taken place in the world, it has
always been noticed that it has led to a political reformation at the end (44). If the present is
study is compared with this proposition proposed by B. R. Ambedkar, it becomes quite clear
that the political aspiration of the Matua community is still awaited to take its effective shape
in the coming days in the political panorama of West Bengal.

Works Cited:
Ambedkar, Babasaheb. Dr. Babasaheb Ambedkar Writings and Speeches, compiled by
Vasant Moon, vol. 1. Dr. Ambedkar Foundation, 2014.
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https://doi.org/10.5281/zenodo.10448030
Bairagya, P. “Matua Dharme Naari.” ShriShri Harichand Thakur Swarna Sankalan, edited by
Nitish Biswas & Jagadish Haldar, Aikatan, 2015, pp. 242-48.
Bala, J. Itihaser Aloke Shri Hari-Guruchand O Matua Andolan. Nikhil Bharat Prokashoni,
2013.
Biswas, S. R. Matua Dharma Ek Dharma Biplab. Chaturtha Duniya, 2014.
Haldar, M. ShriShri Guruchand Charit. Matua Mahasangha, 2009.
Haldar, S. ShriShri Hari-Guruchand Kathamrita. Dharma Dharmik Prokashoni, 2015.
Mohanta, N. D. Matua Andolan O Dalit Jagoran. Annapurna Prokashoni, 2002.
Mondal, R. “Matua Biswase Naarir Abosthan: Ekti Tulonamulak Alochona.” Shri Harichand
Thakur O Matua Dharma Andolan, edited by Kapil Krishna Thakur & Utpal Biswas, Nikhil
Bharat Prokashoni, 2012, pp. 139-48.
Mukhapadhya, P. D. Rashtro O Rajniti- Tattwo O Matobadik Bitarko, VPH Subscription
Services PVT Ltd. 2009.
Sarkar, J. K. “Matua Dharma Andolone Shiksha Bhabna.” ShriShri Harichand Thakur
Swarna Sankalan, edited by Nitish Biswas & Jagadish Haldar, Aikatan, 2015, pp. 186-201.
Sarkar, T. C. ShriShri Harililamrita, Matua Sahitya Mandir, 2010.

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