JAC : A Journal Of Composition Theory ISSN : 0731-6755

A Study of Female Education in South West Bengal 1800- 1947

Nimai Raul Research Scholar, Dept. of. History, C.M.J. University, Jorabat, Meghalaya, India.

Dr.Yatish S. Research Guide, Dept. of. History, C.M.J. University, Jorabat, Meghalaya, India.

Abstract: Historically, women have a much lower literacy rate than men in India. From the British Raj to India’s independence, literate women accounted for only 2-6% of the total female population. Women education is an essential need to change their status in the society. Educated women can play a very important role in the society for socio-economic development. The fundamental territories that have been considered in this examination paper incorporate status of ladies in the middle age period, position of ladies before the coming of Islam, common freedoms of ladies in Islam, position of ladies during the Mughal period, and position of ladies during the East India Company. This work shows the part of unmistakable western missionaries who were acquiring Christianity Colonized India as a way of female education, which embedded estimations of reorganizations', and person's right ‘among the locals. These missionaries under the standard of Civilizing Mission of White Men ‘instructed some modernizing cycle to the females of Indian refute system of the Acceptance of Imperial British Rule' Specifically, analyzed the job of recognized fans and private associations of European Missionaries occupied with giving female education in Bengal. Crafted by Christian missionaries in different pieces of India has been viable with no negative expectation. These missionaries offered desire to these individuals they have been attempting to help educationally, socially, monetarily and strategically. Keywords: Female Education, South West Bengal, British Raj, socio-economic development. INTRODUCTION

Empowerment with education of the women is an essential parameter of judging the standard of a civilized society. The growth and development of a community or civil society depends upon the growth and development of its individuals in general and the women in particular. There is no doubt about the fact that men and women are equal, but women have a vital role in the over-all development of the society and the nation. Women are equal partners in the overall growth and development of the family, community, society and humanity.

Women almost in every social set-up play an important role either it is economic or political or cultural life of nation. Women have been given a position of pride in every religion. In Islam, Christianity, Hinduism and other religions they are respected and due importance is given to their role and rights. In the Holy Quran a complete Sura, "Sura-i-Nisa" is devoted for the role, welfare, rights and duties of the women. So, it is true that to pave a way towards an

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egalitarian society which based on gender quality, female education should be equalized with male education. But unfortunately, which was yet be visible in Indian society. From that notion or something else (that is to be discussed in), in India, particularly in Bengal, the primary movement for female education started by Christian missionaries of European countries.

Christian missionaries have been working in almost all fields of tribal life, especially in education and health. They also introduced modern life and culture side by side with preserving the existing culture. The pattern of their work for tribal people is very innovative as they engage through dedicated and highly trained personnel by means of whom they gain confidence and willing cooperation and most importantly they do their work by considering it as service.

The role of Christian missionaries has been extensive and highly visible in almost all areas of tribal development but education is one area in which it has given particular momentum to development. Its importance can be recognized from the words of Dominic Jala “If there is one field in which missionaries among the tribal’s have contributed in a very tangible way, it is education. It opened for the tribal people immediate access to ways of coping with a fast- developing world”.

The Christian missionaries believe in the principle of maintaining the status quo of egalitarian society in which they involve themselves by looking at everybody as equal in society. In a speech delivered at the Scheduled Castes and Scheduled Tribe Area Conference in 1952, India’s first Prime Minister, Jawaharlal Nehru, observed: “The Christian missionaries went to various tribal areas and some of them spent practically all their lives there. I do not find many instances of the people from the plains going to the tribal areas Missionaries did very good work there and I am full of praise”.

The contribution of the Christian missionaries towards the education of the Adivasis (tribals) of West Bengal has been praised by many educationists. In the words of the anthropologist Sachchidananda who is very familiar with the work of the missionaries in the area, “the Christian missionaries have been pioneers in the field of tribal education. They have a rare sense of dedication to the cause. Their teachers learn the tribal language of the area. They gain the confidence of the villagers. The amount of labor they put in is very much greater than other teachers. They create in the heart of the tribal’s the zest for education. All these qualities must be emulated by teachers employed by other educational agencies”.

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Even a staunch critic of Christianization in India, the historian Pannikkar honestly admitted: “the work of the missionaries among the aboriginal tribes may be said to have created a tradition of social service which modern India has inherited. If the Indian Constitution included special provisions for the welfare of the tribal communities, and Adivasis, and if the Centre and the State are making concentrated efforts to bring them up to the general level of India, much of the credit for such activities must be given to the missionaries”.

A distinction needs to be made here between the church-related school and Christian education. A church related school is constrained to operate within the educational system and Christian education that reaches out beyond, to the least and last members of the marginalized communities who are waiting to be conscientized and liberated.

Christianity in West Bengal, India, is a minority religion. According to the 2011 census, there were 658,618 Christians in West Bengal, or 0.72% of the population. Although Mother Teresa worked in Kolkata (Calcutta), Christianity is a minority religion in Kolkata as well. West Bengal has the highest number of Bengali Christians.

Bengali Christians have been established since the 16th century with the advent of the Portuguese in Bengal. Later in the 19th and 20th centuries, many upper-class Bengalis converted to Christianity during the Bengali Renaissance under British rule, including Krishna Mohan Banerjee, Michael Madhusudan Dutt, Anil Kumar Gain, and Gnanendramohan Tagore. Aurobindo Nath Mukherjee was the first Indian to be Anglican Bishop of Calcutta.

Bengali Christians are considered a model minority, due to their significant contributions to Bengali culture and society for the past two centuries. They are considered to be among the most progressive communities in Bengal, and have the highest literacy rate, the lowest male- female sex ratio, along with better socio-economic status. Christian missionaries run major social institutions dealing with education and healthcare, such as those run by the Jesuit Catholics, and the dominant Protestant Church of North India (CNI).

LITERATURE REVIEW

Sujit Kumar Choudhary and Taejin Koh (2019) in this article we try to show that crafted by Christian missionaries in different pieces of India has been compelling with no negative expectation. Any place missionaries are dynamic, individuals are discovered to be educationally grown, particularly among the denied, poor people, the misused and those

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rejected from standard society. These missionaries offered desire to these individuals they have been attempting to help educationally, socially, monetarily and strategically. This exploration, in light of the experimental investigations of two villages, specifically Itki and Bhagwanpur, in the Ranchi and Deoghar locale in Jharkhand State, concerning the part of missionary schools in tribal education, discovered numerous issues of pertinence. The information was gathered during 2006 – 2007 from understudies in the age bunch 6 – 14 years. Nonetheless, the information likewise incorporated the perspectives on different gatherings of individuals, for example, NGOs Representatives, tribal and non-tribals, nearby pioneers, executives and chose agents. It attempts to focus on neglected regions of study. The paper comprises the primary kind examination to zero in on the experimental examination of the part of Christian missionaries in educational advancement in the State of Jharkhand in India. This examination has strategy suggestions for understanding the different types of their commitment to instructing the tribals of Jharkhand. This examination likewise affirmed that in Bhagwanpur village, the education level among the tribals was a lot of lower in contrast with Itki, on the grounds that in this village, just a government school was available there.

Farooq (2014) The Christian missionaries were the first to approach. The Baptist missionary William Carey came to India in the year 1793 A.D and he alongside his companions set up a Baptist mission in Serampore (1800 A.D.). [2] Choudhary (2006) regardless of having a little level of Christian populace in India and it being a nation with a bigger grouping of Hindus, Christians' inclusion was profoundly established in all pieces of the nation. The solitary explanation was that the educational foundations were implied uniquely for the upper position of the Hindu various leveled framework or just for twice-conceived ranks under the Varna framework, particularly in Ancient India. Generally, the lower stations and tribals were underestimated, misused and denied of educational chance.

G.Vennila (2018) the freedom given by the Charter Act of 1813 had so far been taken advantage of principally by the missionary societies from the United Kingdom. But the Charter Act of 1833 brought missions from other countries also on the scene. Prominent among them were the German and American Missions. The Basel Mission Society began work at Mangalore in 1834 and soon extended its activities very largely in the Kannada and Malayalam territory. Other important German societies were the Protestant Lutheran Missionary Society (founded at Dresden in 1836) and Women’s Association of Education of Females in the Orient (Founded in Berlin in 1842) both of which did considerable missionary work in India. Equally important was the appearance of the “well - manned and richly

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financed” American societies amongst which may be mentioned the American Baptist Union, the American Board, and the American Presbyterian Mission Board.

Castello-Climent, A., Chaudhary, L., & Mukhopadhyay, A., (2017) this article estimates the impact of completed higher education on economic prosperity across Indian districts. To address the endogeneity of higher education, we use the location of Catholic missionaries circa 1911 as an instrument. Catholics constitute a very small share of the population in India and their influence beyond higher education has been limited. Our instrumental variable results find a positive effect of higher education on development, as measured by light density. The results are robust to alternative measures of development, and are not driven by lower levels of schooling or other channels by which missionaries could impact current income.

Jedwab, R., Selhausen, F., & Moradi, A., (2019) how did Christianity expand in sub-Saharan Africa to become the continent’s dominant religion? Using annual panel data on all Christian missions from 1751 to 1932 in Ghana, as well as cross-sectional data on missions for 43 sub- Saharan African countries in 1900 and 1924, we shed light on the spatial dynamics and determinants of this religious diffusion process. Missions expanded into healthier, safer, more accessible, and more developed areas, privileging these locations first. Results are confirmed for selected factors using various identification strategies. This pattern has implications for extensive literature using missions established during colonial times as a source of variation to study the long-term economic effects of religion, human capital and culture. Our results provide a less favorable account of the impact of Christian missions on modern African economic development. We also highlight the risks of omission and endogenous measurement error biases when using historical data and events for identification.

Howell, Brian M. (2012) in recent years, short-term mission (STM) has been a topic that has simultaneously drawn sharp criticism and devoted praise. In Short-Term Mission, Brian M. Howell steps back from the escalating debate and approaches the subject from an entirely fresh angle, anthropology. As a social scientist, he explores the common narratives that have long surrounded the STM experience. Noting “how regularized the language used to describe these experiences has become,” Howell “began to ask [himself]…how the narratives of STM had come to take up such a predictable and seemingly powerful form in contemporary Christianity” (p. 19) With this desire to examine the dynamics and contours of the Christian

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travel narrative, Howell presents an insightful exploration of the personal and shared motivations, expectations, goals, and potential future of the STM experience.

Meneses, Eloise, Lindy Backues, (2014) the relationships between missions, missionaries, and anthropology have always been products of their times. They have been influenced by political and transnational contexts, by social and intellectual currents among both missionary-sending populations and anthropologists, as well as by changing relationships between global North and global South communities’ Further complicating analysis are the wide variety of theological positions and objectives in the performance of “missions,” including different definitions of mission. All of these factors have been changing interactively over the past hundred and fifty years. In recent decades, anthropologists have developed increasing interest in the study of missions, a development paralleled initially by the growth of postcolonial studies and later coinciding with the growth of interest in global Christianity’s.

Farooq (2014) The Christian missionaries were the first to come forward. The Baptist missionary William Carey came to India in the year 1793 A.D and he along with his friends established a Baptist mission in Serampore (1800 A.D.).

Venkatanarayanan (2013) by 1854, only 36,000 pupils were educated in government elementary schools, the missionary schools were instructing almost twice the number. Therefore, the education dispatch of 1854 had rightly encouraged the spread of mass education through a grant-in-aid system

Chaudhary, Latika (2009) Using a new historical data set on the availability of schools,analyzewhythere was so littleprimary education in British India, where as late as 1911 there were fewer than three primaryschools for every ten villages. The findings show that greater caste and religious diversitycontributed to both low and misguided private spending. Indeed, more diverse districts hadfewer privately managed primary schools and a smaller ratio of primary to secondaryschools.

Bellenoit, Hayden J. (2007) Christian missionaries were some of the most influential factors in colonial India. Yet theyonly began working recently in relation to larger British influence in the subcontinent.

Originally banned from the territories of the East India Company for fears of upsetting Indianreligious sensibilities, theywere allowed to operate after 1843 in parallel with

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arisingUtilitarian and evangelist fervour in Britain and within particular Company circles; the latteroften blurred the distinctions between'moral improvement', civilization and Christianity.

THE HISTORY OF CHRISTIAN MISSIONARY

Christianity has been present in Bengal since the 16th century. The Portuguese established a settlement in Bandel, Hooghly district in the 16th century, and BandelChurch, perhaps the first church in West Bengal, was built in 1599. Burnt down during the sacking of Hooghly in 1632, the church was rebuilt in 1660. The followers of Christianity mainly settled in Barddhmann, Bankura, Kolkata and Hooghly district of West Bengal. Many Bengali Catholics have Portuguese surnames.

British missionary William Carey, who founded the Baptist Missionary Society, travelled to India in 1793 and worked as a missionary in the Danish colony of Sera pore, because of opposition from the East India Company to his activities in their regions. He translated the Bible into Bengali (completed 1809) and Sanskrit (completed 1818). His first Bengali convert was Krishna Pal, who renounced his caste after conversion. In 1818, the first theological college in Bengal, Sera pore College, was founded.

Christianity was established in Bengal by the Portuguese in the 16th century. The Portuguese settlement in Chittagong hosted the first Vicar Apostolic in Bengal. Jesuit missionaries also established churches in Bandel and Dhaka. In 1682, there were 14,120 Roman Catholics in Bengal. William Carey translated the Bible into Bengali in 1809. Many upper-class Bengalis in the British Indian capital Calcutta converted to Christianity during the Indian Renaissance. The Missionaries of Charity was founded by the Ottoman-born nun Mother Teresa in Calcutta in 1950. It played a major role in supporting and sheltering refugees during the Bangladesh Liberation War in 1971.

Christian missionaries coming to India and trying to convert people is a historical fact. There is no central registry that tracks foreign missionaries and evangelists, so it’s not possible to know their exact numbers. But it’s a commonly held belief that thousands of nuns and fathers arrived in India, remained unmarried, and worked to convert people. Similarly, Christian donors invest a lot of money, allegedly in the garb of social work, for their proselytization projects. But all these are suppositions. Available data, meanwhile, gives us a clear picture.

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Evolution of Women's Education in Bengal

Female education is a catch-all term of a complex set of issues and debates surrounding education for girls and women. It is frequently called girl's education or women's education. It includes areas of gender equality and access to education. The education of women and girls is important connection to the alleviation of poverty. Broader related topics include single-sex education and religious education for women, in which education is divided gender lines.

Inequalities in education for girls and women are complex: women and girls face explicit barriers to entry to school, for example, violence against women or prohibitions of girls from going to school, while other problems are more systematic and less explicit, for example, science, technology, engineering and mathematics (STEM) education disparities are deep rooted, even in Europe and North America. In some Western countries, women have surpassed men at many levels of education. For example, in the United States in 2005/2006, women earned 62% of associate degrees, 58% of bachelor's degrees, 60% of master's degrees, and 50% of doctorates.

Improving girls' educational levels has been demonstrated to have clear impacts on the health and economic future of young women, which in turn improves the prospects of their entire community. The infant mortality rate of babies whose mothers have received primary education is half that of children whose mothers are illiterate. In the poorest countries of the world, 50% of girls do not attend secondary school.

Yet, research shows that every extra year of school for girls increases their lifetime income by 15%. Improving female education, and thus the earning potential of women, improves the standard of living for their own children, as women invest more of their income in their families than men do. Yet, many barriers to education for girls remain. In some African countries, such as Burkina Faso, girls are unlikely to attend school for such basic reasons as a lack of private latrine facilities for girls.

Women's Position in Society nSouth West Bengal During 1800-1947

While it is difficult to compress the thousands of years of Indian history in a couple paragraphs, I will discuss the important moments in a historical timeline, which defined the status of women before the 1930s. The “golden period” of a woman’s status was during the Indus civilization. The matriarchal society transformed into a male-dominated system after

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the Aryans came to India. The third and final declination happened during the Mogul times. It was not until the 19th century when reforms began to take place opposing the practice of sati, purdah, and child marriage. There were three major reform movements, which elevated and involved women: The Swadeshi Movement, The Satyagraha movement, and another movement, which began in the 1970s ignited by the report “Towards Equality,” written by Vina Mazumdar.

India’s civilization began in the Indus Valley 4,500 to 5000 years ago. Mother Goddess was one of the major Gods the Dravidians*, the inhabitants of the Indus Valley worshipped. In Hannah Fane’s “The Female Element in Indian Culture,” Fane notes that in the pre-Aryan society, archaeologists have unearthed figurines in Harappa and Mohenjo-Daro.

The figurines were adorned with necklaces and wore a headdress. In addition, archaeologists also found “seals and sealings, approximately one-inch square; many of these portray the Goddess. One depicts a nude female, her legs apart and a plant issuing from her womb.” Animals, such as tigers, doves, and bulls, were also illustrated in the seals. There is a seal, which shows a nude woman with a body of tiger and horns of a goat. The tiger is still considered the vehicle of Goddess Lakshmi even in contemporary India.

Whether the Aryans was a nomadic tribe who had assimilated with the Dravidians or conquerors of the Indus civilization, their presence transformed the agency of women in India. Between 2000 BC and 7000 BC, the Aryans had developed a patriarchal system overpowering the matriarchal system of the Dravidians. Although during the Vedic age, a woman’s status was reasonable, women were able to perform rituals independently and both boys and girls received education (Upanayana and Bramacharya).

Due to their education, their marriage age would have been sixteen or seventeen. Until 500 BC, women were even allowed the privilege of “GandharvaVivah.” This marriage allowed both saxes to choose their own life partners. It was not until 1000 B.C. when the status of Indian women began to decline: The great decline in the status of women, corresponding to the consolidation of private property and commodity production, seems to have occurred round about 1000 B.C. Copper had been found and from then on till the rise of Magadha stretched the period of the epics, Mahabharata, and Ramayana, when Aryan expansion took place east and south of the Indo-Gangetic plain…The consequences of these developments were far-reaching for women.

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Female Education in Bengal During East India Company’s Rule

The organization of British power varied from time to time in order to keep pace with changing circumstances, increasing territories and political developments in India and England. At the beginning, the Company was indifferent to the education of the country’s citizens. According to B D Basu, the Company being a mere trading institution did not know anything except profit and loss When the East India Company attained political supremacy in India, it did not bestow any thought on the education of the inhabitants of its dominions.

The reasons for this neglect of education are not difficult to understand. Was it a deliberate effort to keep the Indians dependent on foreign rule for as long as it could be managed? Was there a fear that education would encourage liberal ideas and create a large class which would demand independence? Were Indians considered unfit to deserve good education? Was Britain backward in the development of education in the 19th century and therefore unable to give what it did not possess? Did British policy change with the changing notions of imperialism? Did international relations with other powers lead England to adopt the policies for its colonies? This article will try to address these questions.

The Imperial Gazetteer of India itself suggested the fact that the principles which prevailed at home naturally influenced the conduct of administration in India. Education in the colonies had to be liberally supported in England first. The later years of the 18th century and the early years of the 19th century were periods of general apathy as to the education in England and with the English people in general During the colonial period, education was designed to impart moral values to the population, specifically the elites, who it was assumed, would serve as role models for the lower classes

England’s Educational Development In a society of strong traditions and relatively unchanging status and standards of life like England, schooling for the poor had in general appeared irrelevant The Reformation did not bring the idea of universal literacy to England. Till the 17th century, the English did not consider education necessary for humankind’s development.

Theory and social belief were united in the feeling that “the poor” should remain in the condition in which god had placed them and the stratification of society could not be disturbed without impiety and political danger. As early as 1792, Thomas Paine said in the Rights of Man, “A nation under a well-regulated government would permit none to remain uninstructed. These calls largely remained unheard by the state, but with the Industrial

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Revolution, these “poor” became the necessary base of the entire social system of England. With the concentration of population in towns, education became the main and unprecedented problem. New towns spread without proper planning, uprooting the traditional cultures of the countryside. Poverty and illiteracy prevailed in both the rural and urban centers of England. Late 18th century England went through lots of changes such as the political radicalism of the 1790s, traditions of philanthropy, Bentham and his utilitarian ideas, laissez-faire economists, the evangelical movement in the Church of England, and the educational radicalism connected with the ideas of Jean–Jacques Rousseau, and all of these contributed to the expansion of education among the masses. English radicals made education the focus of their thinking. To them, education was the total influence over human conduct, that is, “l’éducationpeut tour.” The utilitarians were anxious to educate different social classes for their respective roles, whereas the evangelicals used education to inculcate tradition and Christianity among the masses

Perhaps the first indication that the state was ready to take some responsibility for the betterment of poor children in England was the Peel’s Factory Act of 1802. It was an act for the preservation of the health and morals of apprentices and others employed in cotton and other mills and factories. The act compelled an employer to provide instruction in reading, writing and arithmetic (hereafter the three Rs) during at least the first four years of the seven years of apprenticeship. The Reform Act of 1832 gave a million people the right to vote.

Magnitude of Female Education in Bengal

In India, for a girl child the period from infancy to adolescence is a perilous path. In the socially inhospitable environment of patriarchal and male dominated society a girl is born into indifference and reared on neglect. The girl child is caught in a web of cultural practices and prejudices that hamper her development, both physically and mentally. Recognizing the discrimination to the girls (SishuSikshaAbhiyaan) SSA aims to adopt different approaches to achieve gender equity.

The activities undertaken by the Girls’ Education Unit of SarvaSiksha Mission (SSM) is as follows:

Awareness generation programmers in the form of Ma-O-Meye organized at Block/GP level Organization of Mothers’ meetings are organized on a mass scale during World Women’s Day (8th March) and the birthday of Pandit Iswar Chandra Vidyasagar (26th Septermber) Formation of Mother-Teacher Associations (MTA) Training of MTA members in workshop

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mode on the roles and responsibilities of MTA in Primary Schools in most of the districts Preparation of Guideline on formation of MTA in Upper Primary Schools & circulation of the same through School Education Dept Formation of Mother-Teacher Associations (MTA) in Upper Primary Schools e level & 3738 RPs at the District level Sensitization of regular teachers & Para teachers on gender issues with special focus to Girls’ Education Orientation of Panchayat members on Girls Education Conducting of Vocational training course for a number of girls residing in the Red light area of Khidirpore, Kolkata Orientation of Self Help Group members of Girls Education & their role in community mobilization for the success of Universalisation of education Organization of Health check-up programmed for the girls students of SC/ST/Minority dominated blocks at both Primary & Upper Primary level in all the 20 educational districts.

Education policy of the British

In pre-British days, Hindus and Muslims were educated through Pathsala and Madrassa respectively, but their advent created a new place of learning i.e. Missionaries. So that, they can create a class of Indian who would be “Indian in blood and color, but English in taste” who would act as interpreters between the Government and the masses

Education is a powerful tool to unlock the golden door of freedom that can change the world. With the advent of the British Rule in India, their policies and measures breached the legacies of traditional schools of learning which resulted in the need for creating a class of subordinates. To achieve this goal, they instituted a number of acts to create an Indian canvas of English color through the education system.

Initially, the British East India Company was not concerned with the development of the education system because their prime motive was trading and profit-making. To rule in India, they planned to educate a small section of upper and middle classes to create a class “Indian in blood and color but English in taste” who would act as interpreters between the Government and the masses. This was also called the “downward filtration theory”.

CONCLUSION

Present education arrangement of India is the advancement of the past legacy and superb convention of India. With the advancement of science and educational innovation all viewpoints and segments of education have been strikingly changed yet a couple of parts of old education, for example, esteem education, moral education, discipline, understudy

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educator’s relationship consistently merits applaud and have been legitimized to be followed even today. In the wake of considering all discredit and in addition to focuses, I believe that the Western Christian Mission changed by contemporary nation socio conditions and delivered their administrations in like manner. Thusly, it had the impact of invigorating the development of altruism of fluctuated sorts; it steadily become a power for awakening an "eagerness of humankind." In India, However, the philanthropic work for the missionaries was “a direct consequence of their intense longing to advance Christianity”. The primary parts of their social work were embraced as helps to and practically inescapable articulation of their principle errand of proselytizing. The missionaries were prepared with fundamentally for crafted by conversion yet they delivered compassionate administrations to show that Christianity as a human religion, thusly better than others in India. By the center of the nineteenth century a contention arose that the education of the female was fundamental to change public character. It starts to show up frequently, communicated as a typical notion, in government education reports. It happens in the declaration given before the House of Lords Select Committee which went before the restoration in 1853 of the East India Company contracts and the Education Dispatch of 1854. It additionally shows up in the dispatch itself... „The significance of female education in India can't be over-estimated ‟. By this implies a far more prominent corresponding drive is conferred to the educational and good tone of the individuals than by the education of men. During the period of the East India Company, there were numerous social reformers, for example, Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar, and Jyotiba Phule. These social reformers had gone through number of difficulties and delivered a successful commitment towards improving the status of ladies in the public arena. Upgrades were fundamentally devoted towards nullifying the act of sati, advancing widow remarriage, canceling kid marriage, permitting ladies right to property and precluding share. These demonstrations achieved upgrades in the status of ladies. One next to the other with the educational exercises directed by the company, various other educational exercises were additionally coordinated by missionaries who usually worked under the shadow of its political power.

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REFERENCES

1) Sujit Kumar Choudhary and Taejin Koh, “THE CONTRIBUTION OF CHRISTIAN MISSIONARIES TO EDUCATIONAL DEVELOPMENT: A STUDY OF TRIBALS IN JHARKHAND”, Asian and African Studies, Volume 28, Number 2, 2019. 2) FAROOQ, M. The Aims and Objectives of Missionary Education in the Colonial Era in India. In Pakistan Vision, 2014, Vol. 15, No. 1, p. 119. 3) G. Vennila, Role of missionaries in Indian education, International Journal of Advance Research and Development, (Volume3, Issue4) 4) Amparo Castelló ‐Climent, Higher Education and Prosperity: From Catholic Missionaries to Luminosity in India, The economic Journal, Volume128, Issue616, December 2018, Pages 3039-3075 5) Remi Jedwab, The Economics of Missionary Expansion: Evidence from Africa and Implications for Development, Institute for International Economic Policy, JUNE 8, 2019 6) Priest RJ, Howell BM. Introduction: Theme Issue on Short-Term Missions. Missiology. 2013; 41(2):124-129. 7) Meneses, Eloise, Lindy Backues, David Bronkema, Eric Flett, and Benjamin L. Hartley. 2014. “Engaging the Religiously Committed Other: Anthropologists and Theologians in Dialogue.” Current Anthropology 55 (1): 82– 104. 8) FAROOQ, M. The Aims and Objectives of Missionary Education in the Colonial Era in India In Pakistan Vision, 2014, Vol. 15, No. 1, p. 119 9) VENKATANARAYANAN, S. Tracing the Genealogy of Elementary Education Policy in India till Independence. In SAGE Open, 2013, October–December, p. 30 10) Chaudhary, Latika, ‘Determinants of Primary Schooling in British India’, Journal of Economic History, 69 (2009), 269–302 11) Bellenoit, Hayden J. A., ‘Missionary Education, Religion and Knowledge in India, c.1880– 1915’, Modern Asian Studies, 41 (2007), 369–394 12) LANKINA, T., GETACHEW, L. Competitive Religious Entrepreneurs: Christian Missionaries and Female Education in Colonial and Post-Colonial India. In British Journal of Political Science, 2013, Vol. 43, No. 1, pp. 103–131. 13) VENKATANARAYANAN, S. Tracing the Genealogy of Elementary Education Policy in India till Independence. In SAGE Open, 2013, October–December, p. 30 14) SIL, N. The Odyssey of the Ananda Marga: A Comparative Study. In Journal of Asian and African Studies, 2012, Vol. 48, No. 2, p. 232.

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