woman's day 2026
International
Women’s Day – March 8 🌸
International Women’s Day is a time to celebrate the social,
economic, cultural, and political achievements of women around the
world, while also reminding us of the continuing journey toward true
gender equality.
The origins of this day go back to the early
20th-century labor movement. In 1908, nearly 15,000 women garment
workers marched through the streets of New York City, demanding shorter
working hours, better pay, and the right to vote. Their courage became
a powerful symbol of women standing up for their rights.
In 1910, at an international conference in
Copenhagen, German activist Clara Zetkin proposed the
idea of an annual International Women’s Day. More than 100
women from 17 countries supported the idea, planting the seeds for a
global movement.
The first International Women’s Day was celebrated in 1911
across Austria, Denmark, Germany, and Switzerland, where
millions of women and men participated in rallies advocating women’s rights.
Later, in 1917, during the hardships of
World War I, women in Russia took to the streets demanding “Bread and
Peace.” Their protest on March 8 became a powerful
moment in history and helped spark the Russian Revolution.
Today, International Women’s Day reminds us to honor the strength,
courage, and contributions of women everywhere. It is also a call to accelerate
progress toward equality, opportunity, and respect for all women and girls.
https://www.unwomen.org/en/news/stories/2021/3/compilation-women-leaders-we-admire#:~:text=Michelle%20Bachelet,all%20people%20around%20the%20world.
Women were given the right to vote in Tamil Nadu many years before the first democratic country in the world, America, gave women the right to vote.
In 1920, the Justice Party gave women the right to vote. It was only after that that woman got the right to vote,
in England. A woman from the English palace, was not given a degree when she studied at the university. All the women got their degrees by fighting for it.
“Religions around the world often tell similar stories, adapting them to local cultures. Just as Kunti Devi cast Karna into the river, Jewish tradition tells a similar story about Moses, who was said to be born in secrecy and raised by a king who had no heir.”
https://en.wikipedia.org/wiki/International_Women%27s_Day#:~:text=On%208%20March%201917%2C%20in,foreseen%20but%20without%20a%20date.
the story goes that all the Gods were born of virgins' without having sex
The Bible says that the Virgin Mary gave birth to Jesus without having sexual relations with her husband.
Was Jesus the only one who was born that way? Religious texts say that two such people were born in India too. Who are they?
Three Sons of Maya: A Story Beyond Borders
In the sacred texts of the world, from the sands of Bethlehem to the forests of Lumbini and the palaces of Mathura, three divine births echo across time—mysterious, miraculous, and socially transformative.
It begins with Mary, a young woman visited by an angel. In a world governed by strict norms, the news she carries is revolutionary: she will give birth to a child, not through any man, but by the power of the divine spirit. That child is Jesus—a healer, a rebel, a savior who walks among the poor, questions the rich, and carries his truth all the way to a wooden cross.
But Jesus was not the first, nor the only, to be born beyond the touch of man.
Far away in Kapilavastu, Queen Maya lies asleep in her chamber. She dreams of celestial light merging into a radiant white form. A white elephant with four tusks approaches her, circles her, and enters her womb. Awakened, she tells her husband King Suddhodana, who calls the royal sage. The sage bows low: “A great soul is coming—neither king nor warrior, but a Buddha.” Maya gives birth to her son under a sal tree, in the garden of Lumbini. Her child, Siddhartha Gautama, will later renounce the palace, awaken under a bodhi tree, and change the course of human thought forever.
Centuries earlier, another woman named Devaki, also called Maya Devi in some traditions, is locked in a prison cell. Her brother, Kamsa, has been told that her eighth son will destroy him. Fearful of fate, he kills each of her children one by one. But the eighth child is different. He is said to be born through divine energy—not through the act of man. The child is Krishna, smuggled out by his father Vasudeva and raised in secret. Krishna, too, will grow up to be a divine teacher, musician, and warrior who dies by an arrow while resting under a tree.
Three children. Three mothers. All touched by the name Maya—Mary, Maya, and Mayadevi.
All three sons are born not just to lead but to challenge the world around them.
All three are associated with trees—symbols of life, enlightenment, and sacrifice.
All three are born through divine conception, bypassing the laws of the flesh.
All three suffer death not as an end, but as a beginning of something greater.
And all three give rise to movements, not just religions—Christianity, Buddhism, and Vaishnavism—that uplift the downtrodden, challenge empires, and redefine morality.
Were these stories born of truth, myth, or political necessity? Perhaps they were all three.
Because in every age, when power grows arrogant and the poor are silenced, society does not just wait for a hero—it creates one. And in doing so, we shape our collective destiny, draping our hope in the robes of saints, sages, and saviors.
The Fall of the Matriarch Flame
Long before time was bound to the people hunted together, ate together, and made decisions under the stars. At the center of every tribe stood a woman—not because she demanded it, but because nature had carved leadership into her spirit.
These women were called the Flame-Bearers. They chose their mates not out of ownership, but necessity—to birth strong children who would survive the wilderness. They loved freely and wisely, balancing the strength of the tribe like a masterful weaver tightens her loom.
No one questioned a Flame-Bearer’s choice. In those times, a child’s strength was more important than a man’s pride.
It began when a tribe stopped roaming. They carved out territory by a river, planted seeds, and claimed ownership. Land made men restless. Boundaries made them competitive. And slowly, fire passed from the hands of the Flame-Bearers to those who wielded plows and swords.
The idea of ownership spread like a fever—land, food, and eventually, women.
With land came inheritance. With inheritance came the obsession of paternity. And with that obsession came a new law: A woman must belong to one man. Her body was no longer a vessel of the tribe but property. Her love, once powerful and open, was confined to a single name on a scroll.
They called it chastity—a word that sounded pure but tasted like ash.
The Flame-Bearers were written out of stories. Statues were built for male gods of war and kings of soil. The new religion tied chastity to virtue and sin to a woman’s will.
Far away, across oceans, when the crown of England placed its flag on a strange land, it called it Virginia, in honor of Queen Elizabeth I—the so-called "Virgin Queen" who never married. They didn't name it for her strength or strategy, but for the absence of touch, a purity they could never prove but chose to celebrate.
And so, the world was reshaped.
But legends whisper that the Flame-Bearers never disappeared. They wait in the wild places—mountains, forests, deserts. They light fires that call to those who still remember balance, freedom, and a time before ownership.
And perhaps, when the Earth grows tired of being divided, the flame will rise again.
One more thing to say,Divorce means that one has put away his wife, and the one who is in contact with her is an adulterer.
️ Religious Rules About Women and Marriage
📜 Christianity:
Divorce and Adultery in the New Testament:
o These rules are based on the patriarchal norms of the time.
https://en.wikipedia.org/wiki/Virgin_birth_of_Jesus#:~:text=23%3A%20%22Look%2C%20the%20virgin,and%20he%20named%20him%20Jesus.
Women and Discipleship in Religion
️ Jesus’ Disciples (Christianity):
Yes, the 12 Apostles were all men.
Why Were There No Female Disciples?
Society at the time was deeply patriarchal.
Women were not allowed to be teachers, priests, or religious leaders in public.
Religions reflected the cultures they were born into.
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"In Islam, it is said—though not mentioned directly in the Quran but found in some Hadiths—that those who live according to Allah’s command will be rewarded with 70 virgins in heaven. My friend, a brave fighter named Palani Baba, believed in this. While Islam granted women the right to own property, it did not permit them the freedom to move freely outside the home."
they talk about charity, but it is the same religion that promotes the devadasi system
and arrangement made for beautiful talented women to enjoy the ruling and rich man lineage with songs and dance,
Devadasi
Vasanthi, who was an editor at India Today, once wrote an article stating that the Devadasi Abolition Act had destroyed the traditional art of dance and music.
After reading the article, DMK leader Kalaignar immediately called Vasanthi and remarked, "It sounds as if it was written by someone who had lived as a Devadasi herself."
Vasanthi was shocked.
She called all the DMK leaders she knew and expressed her distress over Kalaignar's comment.
When senior leaders conveyed her concern to Kalaignar, he responded, "What else can be said? People want the Devadasi system to continue, but only if the women come from someone else’s family—not their own." And he gave it no further thought.
Deeply affected by Kalaignar’s sharp criticism, Vasanthi soon wrote a short story exposing the horrors of the Devadasi system.
Kalaignar read it and immediately called to praise her.
Later, she expanded on the topic and wrote a novel titled "Vitha Vidhiyaki", which depicted the atrocities of the Devadasi tradition.
🔹On the Devadasi System
Years earlier, Muthulakshmi Reddy had given a similar retort to Sathyamoorthi Iyer.
When Sathyamoorthi opposed the Devadasi Abolition Act, saying, “If you ban it, it would be an insult to God,”
Muthulakshmi Reddy sharply responded,
“If that’s the case, let your Brahmin women become Devadasis.”
With that, Sathyamoorthi was silenced.
Like her, Kalaignar corrected Vasanthi with historical clarity—an artist who never forgot the past.
https://en.wikipedia.org/wiki/Devadasi
while men allowed to marry four women at the same time,
If it is women haram
If it is men halal
☪️ Islam:
Islam allows divorce, but again, it’s controlled by male authority.
A man can marry up to four wives, but a woman can only have one husband.
Women’s rights in marriage and inheritance are outlined in the Qur'an, but not on fully equal terms with men.
️ Prophet Muhammad’s Companions (Islam):
Most of the Sahaba (companions) were men.
But women like Aisha (his wife), Khadijah, Fatima, and others played huge roles in early Islam.
Aisha narrated more than 2,000 Hadiths.
Women fought in battles, taught religion, and owned property.
The Queen of Valor: The Story of Chittor Rani Chennamma
In the year 1778, in the vibrant land of Kittur, a girl was born into the proud Lingayat community. Her name was Chennamma, destined to be remembered in the annals of Indian history as one of its fiercest queens. Born with a courageous heart and sharp mind, she was trained in horse riding, swordsmanship, and archery from a young age.
At the age of 15, Chennamma was married to Malla Sarja, the Brahmin king of Kittur. It was a union of two communities, two destinies intertwined. Together they ruled Kittur, bringing peace and prosperity to the people. But fate is often cruel to the noble-hearted. In 1816, tragedy struck — her beloved husband passed away, leaving her to shoulder the burden of the kingdom alone.
For the British, it was politics. For Chennamma, it was personal.
The queen was not one to bow before injustice. With unwavering resolve, she led her soldiers into battle against the might of the British Empire. In 1824, the Kittur Rebellion erupted, and for a time, Chennamma tasted victory, capturing British officials and defending her people’s rights.
But the betrayal of local informants and overwhelming British reinforcements led to her capture. Even imprisoned, her spirit remained unbroken, becoming a symbol of resistance long before the great revolts of 1857.
Chennamma fought not just for her throne but for the dignity of her people. Though her rebellion was eventually crushed, she inspired countless others to rise against colonial oppression.
She was not just a queen of a small kingdom. She was India’s first queen to fight the British with sword in hand and fire in her heart.
Her story became legend, echoing in the hills of Karnataka — the saga of Kittur Rani Chennamma, the queen who dared to defy an empire.
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The Unyielding Flame of Jhansi
In 1853, Gangadhar Rao, the ruler of Jhansi and then 56 years old, married a 24-year-old woman named Manikarnika. She would later become immortalized in history as Rani Lakshmi Bai of Jhansi.
The couple shared a brief but devoted union. As time passed and Gangadhar Rao's health deteriorated, he attempted to adopt his nephew, Ananda Rao, as his heir—hoping to secure the future of Jhansi. Though the adoption was done during his lifetime and in good faith, the British East India Company refused to recognize it. They cited the Doctrine of Lapse, a policy implemented in 1848, under which any princely state without a male biological heir would be annexed by the British.
The British dismissed the Rani's appeals and coldly declared, “We act in accordance with the law of the land. The laws of Manu may guide your customs, but we abide by our own.”
When Gangadhar Rao died, Rani Lakshmi Bai stood alone—grieving, but unbroken. The British moved quickly to annex Jhansi. But they had misjudged her spirit.
She did not fight for wealth. She did not fight for power. She fought for dignity, for honor, for her homeland.
With unmatched courage, she led her people into battle against the might of the British Empire. Dressed in warrior’s armor, her infant son tied to her back, sword in hand—she became a symbol of resistance.
But the struggle was immense. Betrayed, outnumbered, and eventually overpowered, Rani Lakshmi Bai died on the battlefield in 1858. She died young, and she died without victory. She did not get back her kingdom. She did not reclaim Jhansi for her son.
And yet, she won something greater.
She earned immortality in the hearts of a nation. She became the fire that lit a revolution. History may say she lost Jhansi—but India will forever remember that she fought with unmatched bravery, for a dream that refused to die.
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Rani Parvathavarthani Nachiyar and the Succession of Sethu Nadu
In May 1847, Rani Parvathavarthani Nachiyar, the ruler of Ramanathapuram (Sethu Nadu), adopted Muthuramalinga Sethupathy, a five-year-old boy, as her son and successor to the throne.
Although the people of Ramanathapuram recognized the young Muthuramalingam as their rightful king, his nomination faced strong opposition from both Rani Parvathavarthani Nachiyar’s relatives and the British East India Company. Their primary objection was that the adoption had been carried out without their consent.
A series of legal challenges followed. Several cases were filed in the Madurai and Chennai courts to dispute the adoption’s validity. The matter eventually escalated to the Privy Council in London, which was the highest court of appeal for colonial India at the time.
The Privy Council ultimately delivered a favorable verdict, declaring the adoption valid. With this ruling, Muthuramalinga Sethupathy was officially recognized as the rightful king of Sethu Nadu (Ramanathapuram).
This case not only secured the throne for young Muthuramalingam but also highlighted the cultural and legal distinctions between the Dravidian south and North Indian Brahminical traditions, marking an important moment in the assertion of regional identity and autonomy under colonial rule.
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The Iron Rose of Madurai: The Story of Rani Mangammal
In the heart of Tamil Nadu, where the Vaigai River snakes its way through fertile plains and the air is rich with the scent of jasmine, there once reigned a woman of extraordinary strength, beauty, and wisdom—Rani Mangammal.
She was not born a queen, but leadership flowed in her blood. The daughter of Tappakula Lingama Nayak, a valiant general under King Sokkanatha Nayak of Madurai, Mangammal grew up amidst the sound of war drums and the glow of royal courts. When Sokkanatha Nayak’s desire to marry a Thanjavur princess failed, fate led him to Mangammal instead. In her, he found not just a queen, but a woman destined for greatness.
In 1682, tragedy struck—the king died, leaving behind a throne and a three-month-old heir, Arangam Krishna Muthuveerappa Nayak. As custom dictated, Mangammal should have joined her husband in death. But with the future of Madurai in her arms, she made a daring choice: she would live, not for herself, but for her son and her people.
She ruled as a regent with unmatched clarity and courage, guiding her son through his adolescence and early reign. At 15, the young king married Chinnamuthammal, and under the strategic mind of his mother, he began to reclaim the lands his father had lost. For seven proud years, he held the scepter with dignity and strength—until smallpox took him away, plunging the kingdom into grief once more.
Chinnamuthammal, unable to bear her husband’s death, followed him soon after, leaving behind a newborn prince, Vijayaranga Chokkanatha Nayak. Once again, Madurai needed a protector. Once again, Mangammal rose.
As regent for her grandson, she ruled not with fear but with vision. Though many doubted a woman’s hand on the reins of power, Mangammal silenced them not with force, but with brilliance. Roads stretched like veins across her kingdom, temples and water tanks bloomed like lotuses in the mud, and the poor found shelter in Mangammal Chatrams, inns that welcomed every traveler with food, rest, and dignity.
But her reign was not without shadows. The Marathas of Thanjavur, the Mughals to the north, and rebellious southern chieftains all tested her. When Travancore’s king refused tribute and attacked the Nayak army, Mangammal dispatched her general Thalavai Narasappaiah with a plan of war cloaked in diplomacy. Victory came not just with sword but with wisdom, and gold and cannons returned as offerings to Madurai.
Even the mighty Mughal Emperor Aurangzeb, pressing his empire southward, did not meet Mangammal in battle. Knowing war would scorch her people, she offered peace—gifts to the Mughal commander Salbikar Ali Khan. In return, she won back territories lost to the Marathas and Udayarpalayam.
She knew when to fight and when to kneel. That was her strength.
By the early 1700s, Madurai flourished like never before. From Trichy to Thoothukudi, her name became legend. The Gandhi Museum in Madurai stands today on the grounds of her old palace. Fields she irrigated still bloom. Chatrams still stand, whispering her story to those who pass.
Though she walked the earth centuries ago, Rani Mangammal remains a name spoken with reverence. Like Cleopatra, she was beautiful and bold. Like Ashoka, she was a reformer of hearts. Like Akbar, she embraced all religions.
But unlike any other—she was a queen who rose not once, but twice from the ashes of death, and ruled not for power, but for the people.
You’re right to question how women were left out of leadership and equality. But there were powerful men behind the scenes in both Christianity and Islam, even if religious texts don’t always give them the spotlight.
If you'd like, I can help you start a chat or story around these themes — maybe a fictional conversation between a woman from each religion, or a timeline of hidden female religious leaders.
The most brutal punishments given to women, Jewish, Christian, Muslim, and all, for sexual crimes, are now denied, but it is a fact that cannot be hidden.
Interestingly, it was Brahmin women who were among the first to oppose these oppressive norms. They chose to marry partners who matched their professional aspirations and values.
Around the world, if a woman is unhappy in her marriage, her options are limited by religious restrictions. In Christianity, there is no specific ritual or mantra to permit remarriage. Similarly, in Sanskrit traditions, no such provision exists. In contrast, Muslim women were granted the right to divorce and remarry over a thousand years ago.
Religious institutions, in many cases, have been used to restrict the rights and freedoms of women.
In 1989, Karunanidhi became the first leader to ensure property rights for women in Tamil Nadu. It took the central government another 32 years to implement this as a national law. Why did it take so long? Why such resistance toward women? The truth is, women have been denied basic rights for generations. Society has viewed them primarily as a source of cheap domestic labor, and marriage has often been reduced to that function.
In the 1940s, Periyar, despite being a very wealthy man, did not remarry after the death of his wife, Nagammai, with whom he had lived for 30 years. Even though they had no children, he remained unmarried for 13 years after her passing. Concerned that his wealth might pass to extended family members after his death, he married a woman named Maniammai at the age of 72—primarily to ensure that his property remained in safe and trusted hands.
In the Indian state of Kerala, there was a breast tax called a bra tax until a hundred years ago. Hindu women were not allowed to cover their breasts in front of men of their dominant caste. If they had to, they would have to cover them.
There was a law that required women to pay taxes based on the size of their breasts if they wanted to cover them up. The practice was stopped after a woman cut off her breasts and paid taxes in protest against it.
List of 18 castes that were prohibited from covering their breasts by women.
The 18 castes that were prohibited from wearing shoulder sarees during the reign of the then Travancore monarchs were:
1) Kuyavar (potter caste)
2) Nadar (tree climber caste)
3) Karumaravar and Sengottai Maravar castes (thevar)
4) Tulukpattar (groomsmen) caste.
5) Idayar (Konar).
6) Navitar (hairdresser) caste.
7) Vannar (laundry) caste.
8) Sakkiliyar (cleaning) caste.
9) Paraiyar (scrapbooking) caste.
10) Nasuraniyar (Syrian Christian) caste.
11) Kuravar (basket weavers) caste.
12) Vaniyar (Vaniyar Chettiar) caste.
13) Eezhavar, Thiyar (Illathu Pillaimar) and Thiyar caste related to that caste and who practiced war.
14) Panar (artistic profession with dance, singing) caste.
15) Pulayar (a sub-caste within Paraiyar - hunting profession).
16) Kammalar (blacksmith - nowadays misleadingly called 'Vishvakarma') craft profession caste.
17) Kaikkolar (Mudaliyar) caste.
18) Paravar (Muttaraiyar) caste.
When the above-mentioned castes were facing the Sanadhan,
the same Sanadhans who forced them to do the clan work, today the Sanadhan Union BJP government has announced a Sanadhan scheme in the name of 'Vishvakarma Yojana' and announced that 'we will promote clan work for them'.
The Sanadhan Union BJP government has announced this kind of Sanadhan scheme to deny education to everyone and prevent them from progressing.
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https://www.dictionary.com/e/slang/pop-the-cherry
Pop My Cherry means to “lose one’s virginity” or “do something one has never done before.”
In the dim glow of a rustic tavern, a group of friends cheered as the newest member of their circle took his first sip of ale. "Pop his cherry!" one of them shouted, laughter echoing through the wooden walls.
The phrase had been passed down for ages, but few knew its true origins. Long ago, it wasn't about drinking—it was about something far more intimate. When a man first kissed a woman, it was said that her lips, once untouched, would bring forth a deep, passionate flush, much like the crimson of a ripe cherry. In time, the phrase grew to symbolize first experiences of all kinds.
And so, as the young man wiped the foam from his lips, he unknowingly took part in a tradition far older than he could imagine.
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History has repeatedly shown that
the struggle for women’s rights has not always faced opposition only from men.
At times, women themselves have stood on the other side of progress.
Today, actress Ranjani plans to file
a review petition against the verdict allowing women to enter Sabarimala. This
moment reminds us that resistance to women’s rights has often come from within
society itself — sometimes even from women.
In 1930, when Dr. Muthulakshmi Reddy
and Moovalur Ramamirtham Ammaiyar fought courageously to abolish the Devadasi
system, Bengaluru Nagarathnamma mobilized Devadasi women to demand that the
system be preserved.
Later, when Prime Minister
Jawaharlal Nehru sought to introduce laws granting property rights to women,
strong opposition arose. Influenced by religious authorities, meetings were
held in more than a hundred places where women themselves declared, “We do not
want property.” Petitions were written and sent to Nehru opposing women’s
inheritance rights.
In Delhi, Kamaladevi Chattopadhyaya
gathered women and organized protests stating that women did not want property
rights.
These campaigns promoted the belief
that women should not own wealth, and that a woman’s virtue lies in serving
men. Shockingly, many women supported these views without hesitation.
History gives us another painful
reminder. After years of reformist efforts led by Raja Ram Mohan Roy, Lord
William Bentinck finally abolished the barbaric practice of Sati — the burning
of widows on their husbands’ funeral pyres.
Yet nearly 150 years later, on
September 4, 1987, Roop Kanwar was burned on her husband’s pyre in Deorala
village, Rajasthan. The nation was outraged.
When Parliament moved to pass a law
against such atrocities, protests erupted once again. Vijayaraje Scindia, then
a senior leader of the Bharatiya Janata Party, even led a rally towards
Parliament opposing the proposed law.
History teaches us a difficult
truth: progress is rarely a straight path. Every movement for equality faces
resistance — sometimes even from those it seeks to empower.
But history also shows something
stronger: justice, equality, and human dignity eventually prevail.
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He was King Henry VIII of England. He was the hero in the fight between him and the Pope. He was the villain in the fight between women and him. Let's listen to the story of King Wanga.
The story begins in 1501, the first year of the sixteenth century, with a wedding at St. Paul's Church in London. On November 14, London and England celebrated the marriage of King Henry VII's son, Arthur, and Princess Catherine of Spain.
In many towns, to unite rival families, women were sometimes given in marriage to those from enemy houses. Similarly, this marriage was seen as a symbol of goodwill, ending centuries of war on the European continent.
While honeymooning at Ludlow Castle, Arthur was struck down by the plague in the West of England. Fortunately, Princess Catherine survived.
In response, the King of Spain planned to marry his daughter to his second son, Henry VIII, who was five years younger than Catherine. This marriage was part of his strategy to secure the dowry.
However, there was a problem. For this marriage to take place, he needed to obtain permission from the Pope, the king of Europe.
https://biblehub.com/leviticus/18-16.htm
The Bible says, "Thou shalt not uncover thy brother's nakedness; it is thy brother's nakedness" (Leviticus 18:16). Even monarchs and their families were expected to adhere to Catholic laws, and this passage would pose a significant obstacle to the marriage. King Paine appointed his daughter as ambassador to England, paying her a salary while pretending that she would not return to Spain and would instead live as queen in England.
In Catherine's hand was a huge Brahmastra. She dropped a bombshell: "We were not physically involved in our domestic life with Arthur for six months." This revelation shocked not only the city of Rome but all of Europe. A celibate marriage was not considered a perfect marriage.
Catherine, well-versed in Catholic canon law, knew the implications of her statement. The Pope's position was shaken, and he had to reconsider his judgment. Struggling with this, Catherine married Prince Henry VIII in 1509, and she became queen the same year.
Catherine had a succession of children, but all were girls. Except for one, Mary, all the others died within days of birth. Henry VIII grew resentful of Catherine for not providing a male heir. At the same time, he met the beautiful Anne Boleyn, and her beauty captivated him.
That was not enough time for him. Henry was so smitten by Anne that he was ready to go to any lengths for love. Thomas Cromwell, the Prime Minister, became an ally of the king's desire, supporting him in his quest for Anne, just as a friend would support any lover.
A mighty king can marry a thousand times, but the Pope's authority was a dead end. So, Henry plotted against the Pope with the help of Prime Minister Thomas Cromwell and the Archbishop of England, Thomas Cranmer.
The two Thomases became the workhorses in the king's quest for love and power. The papal palace in the Vatican in Rome was heated by Henry's unrequited love.
'How to drive away his love madness.'
The deposed Queen Catherine was no ordinary woman. She was a blood relative of two great kings of Europe: her older sister, the Queen of Spain, and a close relative of the Roman Emperor, Charles V. Looking at their marriages, Idiappa would be in trouble.
Catherine had the support of Catholic nations, who rallied behind her in unison. The Pope sent violent attacks, and Spain and the Roman Empire grew angry, gathering forces to go to any lengths to separate Henry from his wife.
Thomas Cromwell came up with a wicked idea, one that also carried the legacy of Graner. His idea was: What if we break away from Catholicism without discussion?
This idea may have initially unsettled Henry, who was a staunch Catholic, but Cromwell, joined by Anne Boleyn, reassured the king. The king agreed that ‘before love, God must be cut off.’
However, it cannot be said that love was the only reason for this decision. By the fifteenth century, an anti-Catholic sentiment had gradually spread among Christians, and by the sixteenth century, it had solidified. As corruption and liturgical disorder plagued Catholicism, alternative thinkers emerged, calling for reform.
Martin Luther, a Catholic priest, roamed Germany and Northern Europe, creating a Protestant whirlwind. Those who adopted his teachings became known as Protestants.
Martin Luther had the keys to all the secret chambers of Catholicism. One by one, he revealed them, and his influence grew. Cromwell gave Nassau the idea of riding through the storm unleashed by Martin Luther, free from Catholic constraints.
As a result, Catholicism experienced another major schism after the fourth century.
After all of this, Anne Boleyn gave birth to a daughter named Elizabeth, but Henry’s love never waned. He still longed for a male heir. Neither the curse of the Vatican, nor the curses of European monarchs, nor the anger of Catherine, who had been stripped of her title, could change this.
Anne Boleyn's affair also ended, in a grotesque conclusion.
Catherine’s only reason for being discarded was her family influence. Had it not been for that, she too might have been killed.
Henry ordered Anne Boleyn’s beheading. The sister and brother were also beheaded for allegedly having an inappropriate relationship with their own brother.
England became a Protestant state, and Catholic monasteries and churches, which had spread their roots for centuries, were renamed. Catholicism faded overnight.
Catholics throughout the country rose up against Henry, accusing him of "abandoning religion." But no one could match Henry’s strength, not only in body but also in power. He put down the Catholic revolts that arose here and there with his army.
Making love and rolling heads became Henry’s favorite pastimes. After Anne Boleyn, only one of his wives escaped the sword. In total, he killed four wives. Only one woman gave him a male heir.
That heir was named Edward VI. Martin Luther had the keys to all the secret chambers of Catholicism. One by one, he revealed them, and his influence grew. Cromwell gave Nassau the idea of riding through the storm unleashed by Martin Luther, free from Catholic constraints. As a result, Catholicism experienced another major schism after the fourth century.
Despite two centuries of rule by queens, the struggle for women's suffrage in England did not begin until the 1800s.
It was only in 1848 that Queen’s College in England became the first institution to allow women to study. In 1849, Bedford College introduced co-education.
However, 15 years earlier, in 1833, women had already been admitted to colleges in America. So what merit is there in praising Queen’s College? They were merely reactionaries.
One day in the English palace, the Queen knocked on her bedroom door. When asked who her husband was from inside, she replied, "I am the Queen." "What is the Queen doing in my bedroom at this time?" She replied, "I am your wife." A joke spread throughout England.
This incident highlights a painful truth: patriarchy exists across all sections of society—rich or poor, dominant or marginalized. Traditions are often selectively used to discipline women rather than protect culture. Women are punished not for wrongdoing, but for stepping into public space, visibility, and dignity.
Although later intervention by Rajiv Gandhi provided Budhni with a job, no compensation could restore her lost childhood, dignity, or decades of exclusion. True justice is not charity after suffering; it is the prevention of suffering itself.
Women’s empowerment means questioning harmful customs, prioritizing consent, and recognizing women as individuals with rights and agency. Budhni Manjhiyain’s story reminds us that empowering women is not about symbolism—it is about ensuring that no girl is ever punished for an act she did not choose. Her life calls upon society to replace blind tradition with justice, equality, and humanity.
England’s Royal Love Stories: Power, Patriarchy, and Women’s Empowerment
From King Edward VIII to the present generation, the English royal family’s love stories reveal a hidden history of control, rebellion, and the slow rise of women’s agency. Behind the palace walls—where tradition ruled more strongly than emotion—love often became an act of defiance, especially when it challenged male power structures and the limited freedom granted to women.
King Edward VIII was the first dramatic rupture. He fell deeply in love with Wallis Simpson, an American woman who was divorced and socially unacceptable to the royal establishment. Ironically, even as a king, Edward lacked the freedom to marry the woman he loved without consequence. The palace, church, and government united in rejection. Choosing love over crown, Edward abdicated the throne. In his famous radio address, still preserved today, he spoke with visible emotion, confessing that he could not carry the burden of kingship “without the help and support of the woman I love.” Though framed as a romantic sacrifice, the episode exposed a deeper truth: a woman’s past mattered more than her humanity.
Decades later, history echoed itself through Charles and Diana. Their marriage was presented as a fairy tale, but in reality, Diana entered a rigid system that neither understood her nor allowed her independence. She was adored by the people but constrained by royal expectations. When the marriage collapsed, Diana’s search for personal happiness became a public spectacle. Her relationship with Dodi Fayed, a Muslim man, triggered vicious media attacks and cultural prejudice. Some newspapers even framed her death through the language of “honor killing,” revealing how deeply misogyny and xenophobia still shaped public narratives around a woman who dared to choose her own path.
The next generation marked a clearer break. Prince Harry, Diana’s son, married Meghan Markle—an American actress, divorced, outspoken, and biracial. Unlike earlier royals, they refused to submit to the palace’s rigid rules and silent obedience. Choosing mental health, dignity, and family over tradition, they stepped away from royal duties and built a new life in America. This time, the man walked away from power to protect the woman he loved—an unmistakable reversal of history.
Across generations, these royal love stories trace a slow but meaningful shift. What began as women being judged, controlled, and silenced has evolved into women asserting choice, identity, and voice. From Wallis Simpson to Diana to Meghan Markle, love became the battleground where patriarchy was challenged.
n the end, the English royal family’s romances reflect a universal truth: when love is real, it questions power—and when women are given priority, love becomes a force for liberation, not confinement.
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“There are illegitimate parents,
but I don't believe there are any illegitimate children.”-Raja Ganesan
Purananuru poem 71 was composed on the day of Boothapandian’s death. It was written by Perungoppu, the wife of Boothapandian. After her husband’s death, some people urged her to commit sati (self-immolation on her husband’s funeral pyre), while others opposed it and supported her right to live.
Through Tamil Sangam literature, we have preserved the powerful emotions expressed in this poem. In it, the woman says:
“From tomorrow, I will not be allowed to add salt to my food. I cannot eat tasty chutney. I cannot cover myself against the cold. I cannot use floor coverings. What is the purpose of such a life—one in which no comfort is permitted? What kind of life did men impose on women in those times?”
The Lost Art of Healing: Women Reclaiming Medicine
For much of human history, healing was not controlled by powerful institutions or expensive systems. It was a community practice built on compassion, care, and shared knowledge. At the heart of this tradition were women.
Women were the earliest healers in many societies. They served as midwives, herbalists, and caregivers. They understood childbirth, natural remedies, and the everyday illnesses that affected their communities. Their knowledge was passed from one generation to another, often through experience rather than formal education. Healing was not just a profession—it was a responsibility to the community.
But history took a different turn.
With the rise of formal institutions and modern medical systems, medicine slowly moved away from communities and into the hands of elite institutions. Education became restricted, expensive, and controlled. As a result, women—who had once been the backbone of healing—were gradually pushed out of the field.
In many parts of the world, women who practiced healing were no longer respected. Instead, they were feared. In Europe, especially during certain historical periods, women healers and midwives were accused of witchcraft. Many were persecuted or punished simply for practicing the knowledge they had inherited and shared for generations.
At the same time, society began to limit women’s access to education. Many believed that women did not need to study science, engineering, or medicine. Their expected role was to care for the home and raise children. Because of these beliefs, women were denied the opportunity to develop their knowledge within the new systems of modern medicine.
There was also a double standard. When a male doctor failed in treatment, it was often considered unfortunate but acceptable. When a midwife or female healer failed, society sometimes treated it as a crime.
Over time, medicine became a male-dominated profession, shaped by institutions that rarely allowed women to enter. Yet women did not accept this exclusion quietly. They struggled, challenged barriers, and demanded the right to study, practice, and lead in medicine.
Their struggle was long, but it was not in vain.
Today, women doctors, surgeons, researchers, and nurses serve across the world. They work in hospitals, laboratories, rural clinics, and global health organizations. Their presence is a powerful reminder that the spirit of healing has never belonged to one gender.
On International Women’s Day, we celebrate not only the women who practice medicine today but also the countless women healers of the past—midwives, herbalists, and caregivers—whose knowledge and compassion shaped the earliest traditions of healing.
Medicine, at its core, is not about power, wealth, or authority.
It is about care.
And for centuries, women have been at the heart of that care.
Women, who make up half of the world’s population, have long fought for equal rights, equal opportunities, and equal respect. Their journey has been shaped by courage, determination, and the support of visionary leaders who believed in equality, including reformers like Periyar.
One remarkable example of women's leadership is Sirimavo Bandaranaike, the first female Prime Minister in the world, elected in Sri Lanka. Although she first entered politics after the death of her husband, she did not remain in power by sympathy alone. Through strength and leadership, she faced the people again in elections and won their trust.
Her victory proved that women are capable of leading nations and shaping history. Around the world, women have risen to positions of power not by birthright but by the democratic will of the people.
In India, another powerful example of women's leadership was Indira Gandhi, who became one of the most influential leaders in the country's history.
Today, we celebrate not only these leaders but every woman who breaks barriers, challenges injustice, and inspires change.
✨ Empowered women empower the world.
✨ Equality is not a gift; it is a right.
💐 Happy Women's Day to all the strong, inspiring women everywhere!
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