Hills Like White Elephants by Ernest Hemingway Essay

Hemingway’s story â€Å"Hills Like White Elephants† appears on the surface as a brief and unremarkable vignette written almost all in dialogue, with minimal action and an unclear final resolution, the story is actually a â€Å"watershed† of narrative invention and a radical shift from Hemingway’s usual perspective, as it is most often defined by readers and critics. As Alan Cheuse remarks in his essay â€Å"†Reflections on Dialogue: â€Å"How D’yuh Get t’Eighteent’ Avenoo and Sixty-Sevent’ Street? â€Å"American writers, â€Å"possess an acute ability to create skeins of seemingly natural language that make up a world out of human speech† (Cheuse) and also represent a special gift for create entire worlds through dialogue, as is readily manifest in â€Å"Hills Like White Elephants. † Hemingway’s style of natural language is an elementary base of his technique in â€Å"Hills Like White Elephants. † Another narrative strategy is that he strips away the expository writing or the direct information to the reader which would help the reader to place the action of the story in context. Rather than weigh down the narrative, Hemingway leaves his story lean and bare, primarily relying on conflict-charged dialogue between the story’s two main characters. By refusing to included background information or even internal monologue on behalf of the two characters, Hemingway â€Å"leaves virtually everything, even what is at issue between the girl and the American, for the reader to â€Å"figure† out,† and this strategy includes the story’s final resolution: whether or not the girl in story opts to have the couple’s child or whether she chooses as is the man’s desire, to have an abortion. The lack of final resolution is notable enough that even critics are left to their own devices to decide what happens to finish the story and conclude the conflict between the two characters. As one scholar commented, â€Å"the ending has seemed stubbornly indeterminate† (Renner); however, the same critic, Renner, has forwarded a compelling theory as to how the resolution of â€Å"Hills Like White Elephants† can be deduced from a careful study of its narrative form, imagery, and symbolism, The conflict in the title: the burden of something unwanted — a â€Å"white elephant† — merged with the symbol of hills suggesting rich fertility extends throughout the story, forms its basic theme, and functions as an axis on which the changing attitudes and evolving conflict between the characters spins. In order to integrate the various levels of narrative along Renner’s theoretical lines in order to find the story’s true resolution, the piece must be examined from a formal perspective with due note given to its imagery and symbolism a well as the nuances contained in the story’s plentiful dialogue, (Renner) which leaves the reader able to deduce that the man in the story has indeed been sensitive to the woman’s situation. According to Renner, the story takes place in four distinct â€Å"movements† and these movements are the key components to understanding the resolution of the story. Renner’s distinction of the four movements follows an ascending structure of character development and character conflict: â€Å"In the first movement we are shown the stereotypical passive female, not even knowing her own mind, accustomed to following a masterful male for her direction in life,† the next movement illustrates the girl’s character development toward â€Å"a dramatic realization of her own mind-her own welfare, dreams, and values;† by the third movement, the girl begins to assert herself, and by the fourth and final movement, â€Å"we see the result of her development toward self-realization† which Renner insists reveals, also, the actual conclusion of the story, (Renner). To extrapolate a probable resolution for the conflict in â€Å"Hills Like White Elephants† it becomes necessary to examine the conflict which lies under the overt abortion-question of the story. If the story is, indeed, about the â€Å"capitulation† of the girl, then her refusal to capitulate is evident form the action of the story. When the girl says â€Å"Would you please, please, please, please, please, please, please stop talking,†Ã¢â‚¬Ëœ her victory is indicated. The abortion will not be performed and the realization of her independence form the man has been attained. In this way, Hemingway’s story reveals a feminine point of view and a feminine dominance which is usually not associated with his fiction (Renner). Works Cited Cheuse, Alan. â€Å"Reflections on Dialogue: â€Å"How D’yuh Get t’Eighteent’ Avenoo and Sixty-Sevent’ Street? â€Å". † The Antioch Review Spring 2005: 222+. Meyers, Jeffrey, ed. Ernest Hemingway: The Critical Heritage. London: Routledge, 1997. Renner, Stanley. â€Å"Moving to the Girl’s Side of â€Å"Hills like White Elephants. â€Å". † The Hemingway Review 15. 1 (1995): 27+.

MARSHALL Surname Meaning and Family History

MARSHALL Surname Meaning and Family History The Marshall surname derives from mare, meaning (horse) servant, possibly meaning a wide variety of related occupations including farrier, groom, and horse doctor. Marshall is among the top 100 surnames in many English speaking countries, including New Zealand, Scotland, England and Australia. It also ranks as the 125th most common surname in the United States. Surname Origin: English Alternate Surname Spellings:  MARSHAL, MARSHALE Famous People with the MARSHALLSurname Barry Marshall  - Australian physician and Nobel Prize winnerBrandon Marshall -  NFL wide receiverThurgood Marshall  - Associate Justice of the Supreme Court of the United StatesWalter Marshall - British nuclear physicistLester Marshall - English professional footballerJohn Marshall - 4th Chief Justice of the United States Where is the MARSHALLSurname Most Common? Surname distribution from Forebears  indicates the Marshall surname is most prevalent in the United States, based on percentage of population. It is most common in New Zealand, where it ranks 51st in the nation, followed by Scotland (57th), England (70th) and Australia (74th). WorldNames PublicProfiler indicates a similar distribution, with the greatest percentage of individuals named Lang in Austria, followed by Germany, Hungary, Switzerland and Luxembourg. Lange is most common in Germany, especially northern Germany, followed by Denmark.   Genealogy Resources for the Surname MARSHALL Meanings of Common English  SurnamesUncover the meaning of your English  last name with this free guide to the meanings and origins of common English surnames. Marshall  Family Crest - Its Not What You ThinkContrary to what you may hear, there is no such thing as a Marshall  family crest or coat of arms for the Marshall surname.  Coats of arms are granted to individuals, not families, and may rightfully be used only by the uninterrupted male line descendants of the person to whom the coat of arms was originally granted. The Marshall  Surname  DNA ProjectIndividuals with the Marshall  surname  are invited to participate in this group DNA project in an attempt to learn more about Marshall family origins. The website includes information on the project, the research done to date, and instructions on how to participate. MARSHALL  Family Genealogy ForumThis free message board is focused on descendants of Marshall  ancestors around the world. FamilySearch - MARSHALL  GenealogyExplore over 4.3  million results from digitized  historical records and lineage-linked family trees related to the Marshall surname on this free website hosted by the Church of Jesus Christ of Latter-day Saints. MARSHALL  Surname Mailing ListFree mailing list for researchers of the Marshall  surname and its variations includes subscription details and a searchable archives of past messages. DistantCousin.com - MARSHALL  Genealogy Family HistoryExplore free databases and genealogy links for the last name Marshall. GeneaNet - Marshall  RecordsGeneaNet includes archival records, family trees, and other resources for individuals with the Marshall  surname, with a concentration on records and families from France and other European countries. The Marshall  Genealogy and Family Tree PageBrowse genealogy records and links to genealogical and historical records for individuals with the Marshall  surname from the website of Genealogy Today.- References: Surname Meanings Origins Cottle, Basil.  Penguin Dictionary of Surnames. Baltimore, MD: Penguin Books, 1967. Dorward, David.  Scottish Surnames. Collins Celtic (Pocket edition), 1998. Fucilla, Joseph.  Our Italian Surnames. Genealogical Publishing Company, 2003. Hanks, Patrick and Flavia Hodges.  A Dictionary of Surnames. Oxford University Press, 1989. Hanks, Patrick.  Dictionary of American Family Names. Oxford University Press, 2003. Reaney, P.H.  A Dictionary of English Surnames. Oxford University Press, 1997. Smith, Elsdon C.  American Surnames. Genealogical Publishing Company, 1997. Back toGlossary of Surname Meanings Origins

A Night To Remember

I just read the first two chapters of the Night to remember reply to chapters 1 and 2. As I read these chapters, I put all the pictures I saw in the book in the book. When I was reading, I saw that Lord Walter was not very much in Westmills and metaphor. He has a good way to make readers intriguing rather than bored. When I read books, I usually look for plots at the beginning of books. When I read this novel, I found that it was very interesting that he began a major accident on the iceberg in the first chapter of chapter 10. The memorable night and Titanic tell the story in an entirely different way, but there are very similar themes throughout the process. Night worth remembering is based on what Walter Lord calls night worth remembering. The film traces chronological events, and the central person of Lightholler is the second officer who survived the disaster. From boarding the ship to sinking of the ship, it concentrates on him. He is depicted as a respected and gentle leader, e specially when he shows courage and wisdom by helping to control the event and helping save lives. He played a big part as he summarized the movie, he is the person whom the observer can pay attention. http://www.markedbyteachers.com/gcse/sociology/using-the-factual-accounts-of-the-titicic-compare-and-contrast-how-the-directors-of-titanic- And overnight notes, Drawings - Event - ie incurred.html Use Titanic's facts to silence, compare, and contrast how the director of Titanic and Difficult to remember the night describes the events that happened Last night was an unforgetable night. Tonight is an unforgetable night. But everything to remember is not what happened, but the way you make me feel. Last night when I left the laboratory and went to your house, I did not want to see you riding on me. But I am very pleased that you decided to meet me the way, just like you waited. After a long day, homemade pasta and warm biscuits, a quiet conversation from your island, and the way you smil e in your eyes flashes: peace of mind, peace of mind. Hugs become passion, sex turns into thumb war and more drinks. More drinks became risk chip poker games, and on the evening of the game came through a campus and got a semi-drunk bike. This is another moment. The freshness of the warm cheeks of the night makes us refreshed. Then my dad chatted with us. I remember that night clearly. Even though the moon is out, this is an unusually quiet night. Usually, on such a night, because the next day is school day, you hear mother shouting to the child. I remember that children will smile when they play the last hide and seek game. But that night was different. My father has just returned from work. I'm very excited because I would like to know which college I will go to. I was elected to three universities. I am anxious to leave home for the first time. To be honest, I do not want to be around when you keep looking for you. I found mother and father's eyes injured.

Cross-cultural management Research Paper Example | Topics and Well Written Essays - 750 words - 1

Cross-cultural management - Research Paper Example e Australians, Filipino Australians and Afghani Australians, all have completely distinct cultural background and they find themselves in greatest of the difficulties in coping up with the working condition that are supplied to them. It is recommended that the Lebanese Australians should adopt that culture, which is based on individualism such that each individual would then be held responsible for his/her own act. Conversely, native managers should also bring flexibility in their own behavior and attitude when dealing with the members of immigrant groups and allow them to interact and understand more with the members of those communities in order to mitigate the cultural barriers. The concept of Culturally and Linguistically Diverse (CALD) is becoming quite popular especially among those groups which have migrated from different parts of the world to Australia. Among those groups, the major groups are Lebanese Australians, Filipino Australians, and Afghani Australians. Since Lebanon, Philippine and Afghanistan are all fundamentally diverse countries as compared to Australia especially in respect of culture and language, therefore, their immigrants also face severe problem in their cultural and linguistic dynamics while residing in Australia. The cultural and linguistic issues have trapped these communities into serious dilemmas as how to interact with the native Australians. At times, they feel it is better to surpass their own recognition, values and beliefs, working styles, and many other cultural and linguistic prospects, mingle around with the natives and follow their ways like a famous quote â€Å"Do what the Romans do†. Conversely, they also perc eive that while adopting the culture of native Australians, they may encounter serious problems and may not adjust easily with the natives as well as may not feel comfortable doing what natives do. To be more specific, the arguments are placed in respect of the cultural context whether to adopt culture based on

Accounting Coursework Example | Topics and Well Written Essays - 1000 words - 1

Accounting - Coursework Example However, since it is condemned by the law, any of these administrators who have been proven guilty has had to face the full wrath of the law (Konyama, 2013). In 2013, Mr. Trevor Courtney, the principal of Mascenic High School was charged for misappropriating the federal grant which had been allocated to his school during the 2012/13 calendar year. Although the money was meant to cater for the predetermined foundational and categorical programs, the principal decided to redirect the funds to other uses. By doing this, he was contravening the laws which require that such grants should not be used for any other project rather than the specified ones. Despite his vast wealth of experience in the teaching profession, Mr. Trevor decided to use this money for providing incentives and rewards to the school employees and students. In other words, a total of $3,800 was used to purchase Neuxus 7 tablets, iPods, iPads, visa and prepaid cards for the employees. Besides, he used a lot of money to acquire various school equipments such as flat TV screen, refrigerator, drier, Viking stove top and washer. Moreover, he extravagantly allocated huge sums of money for staff development tours which were organized in different parts of the country. By acting in such a manner, Mr. Trevor was violating the rules governing the use of federal grants in schools. As an administrator, he failed to acknowledge that the law is quite categorical on the way such grants should be spent. In fact, he should have known that it is against the federal spending policies to use school grants to buy incentives and rewards for the school employees. At the same time, he was very wrong for channeling these funds to the purchasing of school facilities and taking teachers to expensive motivational tours. This was a clear sign of the misappropriation of federal grants which had been allocated to his school to help in supporting the smooth flow of education. Therefore,

International accounting Essay Example | Topics and Well Written Essays - 750 words - 1

International accounting - Essay Example This allows the company to avoid currency conversion costs when acquiring specific raw materials and machineries from the international market. The company can also use the same to cater for foreign loan repayments instead of converting locally generated revenues. The company holds a large volume of inventories, which contains mainly finished products ready for the market. This exposes the company to adverse effects in the market whereby, a decrease in currency value consequently leads to a decline in the value of the stocks held. This includes the loss in value due to obsolescence and possible theft. In addition, the company could be forced to sell the products at a loss to create more space especially if the market is highly dynamic in their tastes and preferences. The company holds substantial amounts of trade and other receivables in its accounts. This exposes the company to the risk of suffering bad debts in cases where the debtors fail to honor their obligations. Although this represents future cash flows for the company, there is so much risk involved that it would advisable for a company to advance the same in the least possible value. The value also provides a pointer towards the possibility that buyers are making payments slowly, which reduces the amount of funds available to cater for expenses

The Changing Status Of Indian Women

The Changing Status Of Indian Women Historiography went throughout massive changes in 20th century especially after Second World War. Political history was replaced and challenged by socio-cultural history which broadening perspective towards theoretical innovations and brought new fields into historiography, most notably gender history which brought to historiography in the form of women history. However gender studies is an independent discipline which brought fifty percent of the population into the focus of historical studies that was previously generally gender blind or simply masculine. Women history is the study of the role that women played in history which includes the growth of women rights as recorded in history and the examination of an individual woman of historical significance and the effects of historical events on women. Women history emerged as a independent disciplines in 1960s or 1970s because, the traditional historical writing have minimized and ignored the contribution of women and also the effec ts of historical events on women as a whole, in this respect, women history is often a from of historical revisionism seeking to challenge the traditional historical consensus. History was written mainly by men and about mens activities in public spheres politics, war and diplomacy and aministration.Women was usally mentioned or portrayed in stereotyped role such as mother, wives, daughter and mistress.  [1]   In Indian history we can get references about the role of women from the beginning of the Indus valley civilization, the first known civilization of India which said to have flourished in 25th century BC. As per historical evidences peoples of this valley worshiped natural forces and divine power were mostly feminine. Nature was often called by term mother. Mother goddess was the first worshiped deity in the Indus valley. Indus community was basically matriarchal so there was no existence of the gender discrimination. Men and women both were engaged in food gathering which was the main economic activity that reveals equal participation of both in daily economic life.  [2]   The essence of the Vedic period as reflected in Vedic literature like four Vedas namely Rig, Yajur, Sama and Atharvam and their different branches like Brahmanas and Upanishads.The Early Vedic age which begins from 1500 B.C. and the post-Vedic age which extends from 1000 B.C. to 500 B.C. The word Veda primarily means knowledge, which virtually signifies sacred knowledge or scripture. During the Rig-Vedic or Early Vedic age that most of the hymns of the Rig-Veda were composed. It was in the later Vedic period that the Brahmanas, the three other Vedas and the Upanishads were composed.  [3]   During the Vedic era the patriarchal culture superseded the matriarchal culture and gender discrimination being introduced in the society, but the Rig-Veda reflect a stage where women enjoyed equal status of man and the Vedic sacrifices were jointly performed by both men and women.  [4]  But patriarchy never suppressed women rights and privileges. Girls were given education from 4th century BC. There were no references about child marriage in Rig-Vedic era.  [5]  If any girl wants to continue her education without marriage they were allowed to do so. There are two types of educated wise women were in Vedic period Brahmavadinis and Sadyodvahas. Many educated women became teacher in Vedic period they are called Upadhyayinis. Lopamudra was a famous women preacher who composed 179 hymns of Rig-Veda jointly with Agasthya. According to Dr Roy choudhury women not only composed hymns but were also well-versed in sacred texts. Women also learnt music and dancing  [6]  The Vedic pe oples were not conscious about gender power- politics and conflict at that time because Vedic society was then at a developing stage not in a complex mode. Widows remarriage was permitted in the Rig-Vedic society. Rig-Veda mentioned several hymns like the widow who lay on the pyre by the side of her dead husband was asked to come to the world of the living.  [7]  Rig-Veda also gave references about the freedom of women in Vedic society; they attended all religious festivals and fairs with their loved ones. The Aryans believed thatà ¢Ã¢â€š ¬Ã‚ ¦ the wife and the husband being the equal halves of one substance were regarded equal in every respect and both took equal part in all duties, religious and social.  [8]  During Vedic age inter-caste marriage took place in the society. According to D.N Jha à ¢Ã¢â€š ¬Ã‚ ¦in one case the father was a priest, the mother grinder of corn and the son a physician, all three lived happily together.  [9]   But the degradation of women status was started in the later Vedic period. We can get references about post Vedic society from the Brahmanas, Upanisads and the Ramayana and the Mahabharata. Smriti writers Manu, Yajnavalkya began to favour seclusion of women. Social customs and tradition were reinforced by the law-givers which degraded the position of women and the gender discrimination has begun. Indian society was based on caste system where Brahmins are preoccupied the top most position. Where Jain and Buddhist religion tried their best to bring equality in the society there Brahminical religion began to enforce strict moral code for their followers. Patriarchal families became powerful during this period and restrict womens activities. They were looked down upon as a temptation and hindrance in their march towards higher development.  [10]   The child widow were forcedly live a life with full of restriction which marred them physically and mentally, and from the 1st century AD the law givers prohibited widow remarriage. The writer of Arthasastra kautilya considered women as a child bearing machine and encouraged pre-pubescent marriages which damaged child bride mentally and physically because she was not physically fit to conceive a child and the adolescent pregnancy carries higher risk due to toxaemia (Organic Blood Poisoning), Cephalo-pelvic disproportion* and uterine inertia (uterine inertia that occurs when the uterus fails to contract with sufficient force to effect continuous dilation or effacement of the cervix or descent or rotation of the fetal head, and when the uterus is easily indentable at the acme of contraction). Other disorders which affect children born to young mothers are CNS malformation (Central Nervous System) and CVS malformation which involves the cardiovascular system. The effects of physical hea lth also effects women self-confidence level. Now they were only capable of producing child and managing household affairs and their other socially useful activities prevailed. According to Romila Thapar Manu was felt that the inter-caste marriage would pollute the Aryan society. So à ¢Ã¢â€š ¬Ã‚ ¦to avoid pollution, you must control birthà ¢Ã¢â€š ¬Ã‚ ¦ but you lose control over birth, if you lose control over women  [11]  Manu also makes some provision for punishment of a woman by her husband if she makes any faults. She should be beaten by rope or by bamboo. Manu never sanctioned widow remarriage because she should remain faithful to her husbands memory but the widower could marry again. In Rig-Vedic times women was denied the right of inheritance. But Putrika could inherit her fathers wealth. The Niyoga system was encouraged where women was forced to marry her brother-in-law to safeguard property rights. In Vedic and post Vedic ages women married and unmarried daughter had some rights of inheritance but a widow, as well as wife, had no claim over her husbands property. Marriage became compulsory for Hindus. And the patriarchal system tended to keep the status of women at a low level, and the emergence of the joint family with special property rights for the male members reinforced male dominance.  [12]  The Rig-Vedic concept of Sahadharmini was replaced by Pativrata Dharma. This began a master- slave relationship between husband and wife. The right of choice of life partner was also taken away from woman. Manu in 2th century B.C insisted that women should always controlled by his male superior, in child age she must be controlled by her father, then after by his husband in her youth and in old age she must be controlled by his sons.  [13]   The Buddhist age witnessed a serious change in the status of Indian women. Gautama Buddha made the adoption of daughters valid which squashed the general belief that the birth of son was indispensible to attain salvation. Apart from this women were accepted as nun in the Buddhist monasteries. Admission of women into the monastic order secured for them a religious status and they played a vital role in propagating Buddhism. Buddha was allowed women to marry man of her choice and also gave the wife the right to inherit the husbands property. Buddhism also permitted divorce in some special cases. Buddhism also legalizing the right of unmarried daughter to the inherit fathers property in the absence of a son which provided women economic independence. Buddha also encouraged widow remarriage and finally in 12th century A.D the widows right of inheritance was recognize. Buddhism also gave prostitutes legal status by admitted them in Sanghas life, now they could live a life of alms-women. There were separate rules obviously discriminatory for men women who wanted to join the Buddhist Sanghas. In the annual Upostha Ceremony Buddhism also reveals the prejudice against women. Another discriminatory rule is mentioned in Sulla Vogga according to which the official admonition by an alms-woman is forbidden, whereas the official admonition of an alms woman by a monk is not forbidden.  [14]  Buddhism improved the status of at least a section of women who embraced that religion. The majority of women at that time lived in abject subordination, under the restraints imposed by Brahmanical religion. But the overall development in womens life and work soon eclipsed by the reassertion of Brahmanical religion. Buddhism never tried to abolish existing social order. The two main joint forces which degrade women position are joint family and caste system remained unalterable. Thats why some scholar has argued that the Buddhism was failed to understand the situation of woman from the angle of social justice. If justice were to be really done mere laws are not sufficient. It takes a total re-orientation in judicial thinking and attitude, if gender justice is to be doneà ¢Ã¢â€š ¬Ã‚ ¦Ã‚  [15]   During the early medieval period the status women were gone lower and she was regarded equal status of Sudras. The smriti writers prohibited intercaste marriages. After Muslim invasion à ¢Ã¢â€š ¬Ã‚ ¦Indian religion and social customs were faced with a system which was equally formulated and definite.  [16]  Which resulted caste system was became more rigid. Occupation now began to determine by birth. Now the lower society of Hindu castes was got an opportunity to assert their dignity by convert to the religion of equality i.e. Islam. Thats way Islam was spread very fast in some parts in India. Women dependence to her husband and was a prominent features of this period. Indian women now have lost their access to Streedhana or dowry and engaged themselves in farming and weaving. Now women cant freely participate in any religious festivals and functions with her male partner. Another social evil like child marriage adversely affected the health of the girls. Besides Muslims rulers in India had large harems which encouraged polygamy, even among the Hindus there was no limit set to the number of wives a man can take. Another social evil that existed in medieval India was female infanticide which was prevalent among the Rajputs and other higher castes and even among the Muslims. Purdah system gained popularity with the advent of the Muslims, Purdah is actually a Persian word According to Patricia Jeffrey Purdah is a part and parcel of stratification in India It becomes the mental foot binding, the frogs in a well syndrome, the submissiveness of the young bride and the inability of adult women to cope with the world outside.  [17]   Female infanticide was a negative effect of dowry system but this system became an integral part of the marriage ceremony in medieval India. It became a heavy burden to the poor peoples. The condition of Hindu widow became more miserable during Muslim period. She was forced to lead a life which was full of sorrows and was far from all worldly pleasure. The feudal society of Muslim India encouraged the practice of Sati. By the burning herself with her own husband she proves her loyalty. According to Soroj Gulati because of the continuous wars, there were chances of too many widows young and old, and a big question was how to accommodate them without bringing stigma to the family or creating problems for society.  [18]  Prostitution became a recognized institution in medieval India besides the Debdasi system in south India degraded the status of women, under this worst system women were brides of Gods but they are supposed to entertain kings, priests and even number of upper classes. According to Alberuni the kings make them an attraction for their cities, a bait of pleasure for their subjects, for no other but financial reasons.  [19]   The contribution of European to rediscovery of Indias ancient past was widely accepted by several scholars and writers of the nineteenth and twentieth century but their perception was influenced by British by two separate contradictory ways. One strand was represented by the Orientalists, whose reconstruction of the glory of Indian civilization was taken over lock, stock, and barrel by 19th century Indian writers. Another strand was the Utilitarian and Evangelical attack on contemporary Indian society on the visibly low status of women. The early Indian nationalist writers successfully constructed an image of womanhood in the lost past as a counter to the real existence of woman in the humiliating present. The woman question was not a theme that was foregrounded in the earliest work of the Asiatic society. William Jones did not pay any attention to Sati. It was Henry Thomas Colebrooke who focuses attention directly upon the women question on his first research On the Duties of the Faithful Hindu Widow  [20]  where he presented the textual position of sati. In the first quarter of the 19th century Raja Rammohun Roy declared crusade against sati, and argued that the ultimate goal of all Hindu was selfless absorption in a divine essence, a union that could not flow from an action like sati. In the 19th century Indian intelligentsia group involve in a dual encounter with colonial ideology. Awareness of the past through Orientalist scholarship was encounters by a strong negative perception of the present those missionaries, administrators; travelers were engaged in writing about this issue. The women question became a crucial tool in the colonial ideology. Colonial writers focused on the barbaric practices pertaining to women of the Hindu civilization. One of finest example and best known work in this perspective is James mills History of British India where Mill suggested that the Hindus were a high cultured people now in a state of decline. He judged the civilization was the position it accorded to its women. His conclusion was that the practice of segregating women did not come with the Mohammedans; rather, it was a consequence of the whole sprit of the Hindu society by which women must be constantly guarded at all times for fear of their intimate tendency towards infidelity. He states that Hindus compared women with a heifer on the plain that longeth for fresh grasses, referring to their uncontrollable sexuality.  [21]   The degradation of women position in Hindu civilization requiring the protection and intervention of colonial state, that the Hindus were unfit to rule themselves. On this ground British rule in India could be justified by a humanitarian and moral level. Indian intellect classes react violently to this grim picture of Hindu civilization and marshaled argument against each major criticism. The condition of women in past was a key aspect of historical writing in 1840s.One such example in this account provided by M.C Deb a converted Christian member of Young Bengal group according to him men in India look upon women as household slaves and treat them with a superciliousness that even the Sultan of Turkestan does not show towards his meanest serf.  [22]  In 1842 Peary Chand Mitra provided a well versed response to the mill approach on the position of women in Hindu civilization. He shows references from Sanskrit text Mahanirban Tantra which states that daughter should be nursed and educated with care and married to learned man.  [23]  His view about Indian women crystallized a national feminine identity which was based on high culture and nationalist writers are arguing about the high status of women in ancient India which is noticeable in Clarisse Baders monograph on ancient Indian women was published in 1867 which was directly inspired by Max Muellerian view of romanticization of ancient past. According to Baders view the Sati was an expression of womans ability to go beyond the bounds of requirement.  [24]  This view was inspired by western Orientalist womanhood identity that a women should be learned, free and highly cultured. In 1888 R.C Dutta provides a comprehensive rebuttal of Mills denigration of lower status of Hindu women. Women of the past valorized in two separate ways one of them their spiritual potential and their role as sahadharminis and a heroic resister to alien rulers who choose their death rather than dishonour.  [25]  According to Jashodhara Bagchi, the inherent tension between past and present womanhood was resolved by Bankimchandra in his last novels. In Anandamath he portrayed a women character shanti who fights shoulder to shoulder with her husband in liberating the motherland from shackles. Here shanti provided a role model of womanhood closest to a national identity during late 19th and 20th centuries, till up to Indian independence.  [26]   Another social reformer Dayaananda Saraswati believed the Vedic women lived an idyllic existence and fully participates in all areas of public life, but Muslim influence had taught Hindus to imprison their women within the house.  [27]  Dayananda was a sole rationale of a womans existence. According to him a child body is made up of elements derived from the body of mother, so mother getting weaker after each confinement. For continued needs of propagating strong and healthy children, the wife and husband should be content with each other.  [28]  Throughout the 19th century the most problematic category of women were widows for consequence of early marriage and reformers were attempting to resolve the problem, Dayananda found his solution that remarriage for both men and women was equally valid if there were no children from earlier marriage. But the best practice for both man and woman is Brahmacharya (self-control), followed by adoption but who cant control their passions t he best recourse is niyoga.  [29]   The woman question had dominated throughout most of the 19th century was something of a casualty during this period, has faced a tremendous reaction against the Age of Consent Bill because of implicit fear of conservatives of the lost control over womens sexuality. In the closing decade of the 19th century we have got a unique identity of Indian womanhood from Swami Vivekananda who characterized Hindu womanhood by her devotional and spiritual character instead of western materialist setting womanhood.  [30]  In the changed political and social environment of the late 19th century the women image which was portrayed by the nationalists was more important than the reality throughout of the 20th century, the image also came to examined by the reality through the work of Altekar, as the historical reality.