The Singh Sabha Movement was a Sikh movement, aimed at the revival of the Sikh Guru's teachings, the production of religious literature in the Punjabi language using the Gurumukhi script and a campaign to increase literacy.
The first Singh Sabhas were formed at Amritsar in 1873 and at Lahore in 1879. The Sabhas promoted education among the Sikhs by combining modern instruction with Sikh teachings. It tried to abolish superstitions, caste distinctions and practices seen as non-Sikh from the Sikh religion and its practices.

Keshub Chandra Sen was a social reformer who attempted to incorporate Christian theology within the framework of Hindu thought. He became a member of Brahmo Samaj in 1856, but founded his own breakaway 'Brahmo Samaj of India' in 1866. Brahmo Samaj publicly inaugurated in January 1830. The Brahmo Samaj literally denotes community (Samaj) of men who worship Brahman, the highest reality. Brahmo Samaj reflected the ideas of Bengal Renaissance in all fields of social reforms, including abolition of caste system, dowry system, emancipation of women and improving the educational system specially for women etc.

Tarabai Shinde was a feminist activist who protested patriarchy and caste in the 19th century India. Her father was a radical and Tarabai was taught Marathi, Sanskrit and English by her father. She was an associate of social activits Jyotirao Phule and his wife Savitribai Phule and was a member of the Satyashodhak Samaj. She wrote 'Stripurushtulna' criticising the social differences between men and women.

Ramakrishna Mission was founded by Ramakrishna's chief disciple Swami Vivekananda in 1897. It is an organisation which forms the core of worldwide spiritual movement known as the Ramakrishna Movement or Vedanta Movement.
The mission conducts extensive work in healthcare, disaster relief, rural management, tribal welfare, elementary and higher education and culture. The mission bases its work on the principles of Karma Yoga. The headquarter of it is situated at Belur Math in West Bengal.

From the early 20th century, some Muslim women played a significant role in promoting education among women. Begums of Bhopal founded a primary school for girls at Aligarh.
A leading feminist writer and social worker Begum Rokeya Sakhawat Hossain started schools for Muslim girls in Patna and Calcutta. Begum Rokeya criticised the conservative ideas of the religious leaders which were responsible for the inferior place of women in society.

Raja Rammohun Roy was deeply moved by the conditions of widows in our society. He began a campaign against the practice of Sati. He tried to prove that the practice of widow burning had no sanction in ancient texts. Many Britishers supported Rammohun. In 1829, the practice of Sati was banned by the then Governor of Bengal William Bentinck.

Both Jyotirao Phule and Ramaswamy Naicker criticised our National Movement because:
(i) Jyotirao Phule was critical of the anti-colonial nationalism that was preached by upper- castes leaders. He urged that the unity between high and low castes in our society could only make progress.
(ii) Ramaswamy Naicker also criticised the National Movement when as a member of the Congress. he attended a feast organised by the nationalists. He found the seating arrangement here followed caste distinctions. i.e. the lower castes were made to sit at a distance from the upper castes. Their ideas were respected and helped to strengthen the national struggle. The forceful speeches. writings and movements oflower caste leaders did lead to rethinking and some self- criticism among upper caste nationalist leaders.

The first schools for girls were opened in the mid-19th century.
People feared to send their girls to school as:
(i) They feared that schools would take girls away from home, prevent them from doing their domestic duties.
(ii) They felt that girls should stay away from public places. Girls had to travel through public place in order to reach school and this would have a corrupting influence on them.

The social ideas supported by these people are:
(i) Spread of education among women
(ii) Abolition of sari system
(iii) Widow remarriage
(iv) Abolition of child marriage
(v) Restrict the practice of polygamy
(vi) Overall upliftment of women in society.
(vii) Abolition of social inequality due to casteism
(viii) Reinterpretation of the Hindu and Muslim scriptures and used these texts to support the new changes.

From the early 19th century, there were debates and discussions about social customs and practices.
The two important factors which contributed to the rise of the social reforms movements in India are as follows:
(i) The conditions of women in our society was miserable. Social evils like sati system, purdah system, child marriage, illiteracy, strict rules for widows were present at that time.
(ii) Caste prejudice and injustice due to casteism were prevalent among people in the society. The people of high castes exploited the people of low castes.
The upper castes treated many of the lower castes as untouchables. Non-Brahman castes began organising movements against caste discrimination and demanded social equality and justice.

Sir Sayyid Ahmed Khan founded the Mohammedan Anglo-Oriental College at Aligarh in 1875 which later became Aligarh Muslim University. It was because of this, the movement started by Sayyid Ahmed Khan is known as Aligarh Movement. He started this movement in order to give respectable position to Muslims in society as they had in the past.
The contribution of the Aligarh Movement was:
(i) The Aligarh Movement emerged as a liberal, modern trend among the Muslim intelligentsia based on Mohammedan Anglo-Oriental College, Aligarh.
(ii) It awakened the Muslims and soon Aligarh became the centre for religious and cultural revival place for them.
(iii) It spread modern education among Muslims without weakening their allegiance to Islam.
(iv) Sir Sayyid condemned purdah system, polygamy, divorce system of Muslims and advocated for women's education, widow remarriage etc.