The Legacy of William Carey
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Introduction
INTRODUCTION Hindi, an Indo-European language, is the official language of India, spoken by about 40% of the more than one billion citizens of India. It is also the official language in certain of the territories where a sizeable diaspora settled such as the Republic of Mauritius1. But the label ‘Hindi’ covers considerably distinct speeches, as evidenced by the number of regional varieties covered by the category Hindi in the various Censuses of India: 91 mother tongues in the 1961 Census, up to 331 languages or speeches according to Srivastava 1994, totalizing to six hundred millions speakers (Bhatia 1987: 9). On the other end, the notion that Standard Hindi, more or less corresponding to the variety used in written literature and media, does not exist as a mother tongue, has gained currency during the seventies and eighties: according to Gumperz & Naim (1960), modern standard Hindi is a second or third speech for most of its speakers, being a native language for a small section of the urban population, which until recently was itself a small minority of the global Indian population. However, due to the rapid increase in this urban population, Hindi native speakers can no longer be considered as a non-significant minority, as noticed by Ohala (1983) and Singh & Agnihotri (1997). Many scholars still consider that the modern colloquial language, used for instance in popular movies, does not differ from modern colloquial Urdu. Similarly, many consider that the higher registers of both languages are still only two styles of one and the same language. According to Abdul Haq (1961), “the language we speak and write and call by the name Urdu today is derived from Hindi and constituted of Hindi”. -
How the Vision of the Serampore Quartet Has Come Full Circle
Oxford Centre for Christianity and Culture, Centre for Baptist History and Heritage and Baptist Historical Society The heritage of Serampore College and the future of mission From the Enlightenment to modern missions: how the vision of the Serampore Quartet has come full circle John R Hudson 20 October 2018 The vision of the Serampore Quartet was an eighteenth century Enlightenment vision involving openness to ideas and respect for others and based on the idea that, for full understanding, you need to study both the ‘book of nature’ and the ‘book of God.’ Serampore College was a key component in the working out of this wider vision. This vision was superseded in Britain by the racist view that European civilisa- tion is superior and that Christianity is the means to bring civilisation to native peoples. This view had appalling consequences for native peoples across the Empire and, though some Christians challenged it, only in the second half of the twentieth century did Christians begin to embrace a vision more respectful of non-European cultures and to return to a view of the relationship between missionaries and native peoples more akin to that adopted by the Serampore Quartet. 1 Introduction Serampore College was not set up in 1818 as a theological college though ministerial training was to be part of its work (Carey et al., 1819); nor was it a major part, though it remains the most visible legacy of, the work of the Serampore Quartet.1 Rather it came as an outgrowth of the wider vision of the Serampore Quartet — a wider vision which, I will argue, arose from the eighteenth century Enlightenment and which has been rediscovered as the basis for mission in the second half of the twentieth century. -
'A Christian Benares' Orientalism, Science and the Serampore Mission of Bengal»
‘A Christian Benares’: Orientalism, science and the Serampore Mission of Bengal Sujit Sivasundaram Gonville and Caius College, Cambridge By using the case of the Baptist missionaries called the ‘Serampore Trio’—Rev. William Carey, Rev. William Ward and Rev. Joshua Marshman—this article urges that science and Christianity were intimately related in early nineteenth-century north India. The Serampore Baptists practised a brand of Christian and constructive orientalism, devoting themselves to the recovery of Sanskrit science and the introduction of European science into India. Carey established an impressive private botanical garden and was instrumental in the formation of the Agricultural Society of India. Ward, in his important account of Hinduism, argued that true Hindu science had given way to empiricism, and that Hindus had confused nature with the divine. The Serampore College formed by the trio sought to educate Indians with respect to both Sanskrit and European science, and utilised a range of scientific instruments and texts on science published in India. The College aimed to change the way its pupils saw the material world by urging experimen- tation rather than reverence of nature. The style of science practised at Serampore operated outside the traditional framework of colonial science: it did not have London as its centre, and it sought to bring indigenous traditions into a dialogue with European science, so that the former would eventually give way to the latter. The separation of science and Christianity as discrete bodies of intellectual en- deavour is alleged to be central to the emergence of modernity. Until recently, scholars cast modern science as a Western invention, which diffused across the world on the winds of empires, taking seed and bringing nourishment to all human- ity.1 Those who studied the spread of Christianity took a similar position in urging the transplantation of European values and beliefs wholesale by evangelists.2 These views have been decisively recast in the past two decades. -
Download Book
"We do not to aspire be historians, we simply profess to our readers lay before some curious reminiscences illustrating the manners and customs of the people (both Britons and Indians) during the rule of the East India Company." @h£ iooi #ld Jap €f Being Curious Reminiscences During the Rule of the East India Company From 1600 to 1858 Compiled from newspapers and other publications By W. H. CAREY QUINS BOOK COMPANY 62A, Ahiritola Street, Calcutta-5 First Published : 1882 : 1964 New Quins abridged edition Copyright Reserved Edited by AmARENDRA NaTH MOOKERJI 113^tvS4 Price - Rs. 15.00 . 25=^. DISTRIBUTORS DAS GUPTA & CO. PRIVATE LTD. 54-3, College Street, Calcutta-12. Published by Sri A. K. Dey for Quins Book Co., 62A, Ahiritola at Express Street, Calcutta-5 and Printed by Sri J. N. Dey the Printers Private Ltd., 20-A, Gour Laha Street, Calcutta-6. /n Memory of The Departed Jawans PREFACE The contents of the following pages are the result of files of old researches of sexeral years, through newspapers and hundreds of volumes of scarce works on India. Some of the authorities we have acknowledged in the progress of to we have been indebted for in- the work ; others, which to such as formation we shall here enumerate ; apologizing : — we may have unintentionally omitted Selections from the Calcutta Gazettes ; Calcutta Review ; Travels Selec- Orlich's Jacquemont's ; Mackintosh's ; Long's other Calcutta ; tions ; Calcutta Gazettes and papers Kaye's Malleson's Civil Administration ; Wheeler's Early Records ; Recreations; East India United Service Journal; Asiatic Lewis's Researches and Asiatic Journal ; Knight's Calcutta; India. -
William Carey: Did You Know? Little-Known Or Remarkable Facts About William Carey
Issue 36: William Carey: 19th c. Missionary to India William Carey: Did You Know? Little-known or remarkable facts about William Carey Dr. R.E. Hedland is missionary lecturer for the Conservative Baptist Fellowship Mission Society in Mylapore, India. He is the author of The Mission of the Church in the World (Baker, 1991). William Carey translated the complete Bible into 6 languages, and portions into 29 others, yet he never attended the equivalent of high school or college. His work was so impressive, that in 1807, Brown University conferred a Doctor of Divinity degree on him. William Carey is often called the Father of Modern Protestant Missions. But the first European Protestant missionaries to Asia arrived almost a century before he did. By the time Carey established his mission community, there were thousands of Christians in a Pietist-led settlement in southern India. William Carey’s ministry sparked a new era in missions. One historian notes that his work is “a turning-point; it marks the entry of the English-speaking world on a large scale into the missionary enterprise—and it has been the English-speaking world which has provided four-fifths of the [Protestant] missionaries from the days of Carey until the present time.” Due to an illness, Carey lost most of his hair in his early twenties. He wore a wig for about ten more years in England, but on his way to India, he reportedly threw his wig in the ocean and never wore one again. This famous phrase is the best-known saying of William Carey, yet Carey never said it this way. -
The British Learning of Hindustani
The British Learning of Hindustani Tariq Rahman The British considered Hindustani, an urban language of north India, the lingua franca of the whole country. They associated it with (easy) Urdu and not modern, or Sanskritized, Hindi. They learned it to exercise power and, because of that, were not careful of mastering the polite usages of the language or its grammar. The British perceptions of the language spread it widely throughout India, especially the urban areas, making it much more widespread than it was when they had arrived. Moreover, their tilt towards Urdu associated it with the Muslims and the language was officially discarded in favour of Hindi in India after independence. The literature of Anglo-India (used here in the earlier sense for the British in India and not for those born of marriages between Europeans and Indians as it came to be understood later) is full of words from Hindustani (also called Urdu by some authors). Rudyard Kipling (1865-1936) can hardly be enjoyed unless one is provided with a glossary of these words and even then the authenticity of the experience of the raj is lost in the translation and the interpretation. Many of those who had been in India used words of Hindustani as an identity marker. According to Ivor Lewis, author of a dictionary of Anglo-Indian words: They [the Hindustani words] could not have been much used except (with fading relevance) among a declining number of 20 Pakistan Vision Vol. 8 No. 2 retired Anglo-Indians in the evening of their lives spent in their salubrious English compounds and cantonments. -
Fort William College in Urdu Pdf Download
Fort William College In Urdu Pdf Download 1 / 4 Fort William College In Urdu Pdf Download 2 / 4 3 / 4 Downloaded from chistorys.ir at 0:39 +0330 on Sunday October 27th 2019 ... S. A. Ranking , 'History of the College of Fort William', Bengal: Past and Present), vol. ... Marc Gaborieau, (1994), 'Late Persian, early Urdu: The Case of “Wahhabi” .... UrduEngilshDictionary.org - Online Urdu Engilsh Dictionary, Web Directory, Urdu to English Dictionary, Urdu to English Lughat,FORT WILLIAM COLLEGE in .... PDF | It is an encyclopedia entry on Forth William College in Colonial India. | Find ... Three; Chapter: Fort William College; Publisher: Brill; Editors: Kate Fleet et. al ... Download full-text ... modern Urdu and Hindi prose, respec-.. BAITAL PACHCHISI or. The Twenty-five Tales of the Vampire: a famous Fort William College story (1802) presented in Hindi, Urdu, and English. Fort William College, Calcutta (1800 - 1854) was an academy of Oriental studies and a centre of ... this institution. This college also promoted the printing and publishing of Urdu books ... "Selected publications of Fort William College" (PDF). First Editions ... Print/export. Create a book · Download as PDF · Printable version .... Forum dédié à l'organisation de courses Interligue sur GTR-Evolution.. Read this articl to know college essay in urdu, fort william college 1800, fort williams kolkata, fort william history, fort william fort.. Book: fort william college ki adabi khidmaat Writer: Educational .... ... version downloaded .ﺍﺭﺩﻭ ﺭﯾﺴﺮﭺ ﺁﻑ ﺟﺮﻧﻞ dr ubaida begam Pages: 706 Price: 1400. ... Journal of Research Urdu from SOAS Research Online: http://eprints.soas.ac.uk/25898 ... study, though Urdu poetry seems to have come as a by-product of learning .. -
Raja Ram Mohan Roy (1772 — 1833)
UNIT – II SOCIAL THINKERS RAJA RAM MOHAN ROY (1772 — 1833) Introduction: Raja Ram Mohan Roy was a great socio-religious reformer. He was born in a Brahmin family on 10th May, 1772 at Radhanagar, in Hoogly district of Bengal (now West Bengal). Ramakanto Roy was his father. His mother’s name was Tarini. He was one of the key personalities of “Bengal Renaissance”. He is known as the “Father of Indian Renaissance”. He re- introduced the Vedic philosophies, particularly the Vedanta from the ancient Hindu texts of Upanishads. He made a successful attempt to modernize the Indian society. Life Raja Ram Mohan Roy was born on 22 May 1772 in an orthodox Brahman family at Radhanagar in Bengal. Ram Mohan Roy’s early education included the study of Persian and Arabic at Patna where he read the Quran, the works of Sufi mystic poets and the Arabic translation of the works of Plato and Aristotle. In Benaras, he studied Sanskrit and read Vedas and Upnishads. Returning to his village, at the age of sixteen, he wrote a rational critique of Hindu idol worship. From 1803 to 1814, he worked for East India Company as the personal diwan first of Woodforde and then of Digby. In 1814, he resigned from his job and moved to Calcutta in order to devote his life to religious, social and political reforms. In November 1930, he sailed for England to be present there to counteract the possible nullification of the Act banning Sati. Ram Mohan Roy was given the title of ‘Raja’ by the titular Mughal Emperor of Delhi, Akbar II whose grievances the former was to present 1/5 before the British king. -
The Legacy of William Ward and Joshua and Hannah Marshman A
The Legacy of William Ward and Joshua and Hannah Marshman A. Christopher Smith magine an ellipse, with Calcutta and Serampore the focal youngermen whobecame his closest missionary colleagues also I points. A city and a suburban town in pre-Victorian Ben require notice. During the late eighteenth century Ward and the gal, separated from each other by twelve miles of the River Marshmanslived in important Britishports, in contrast to Carey, Hooghly. One British, one Danish. In those locations, a pioneer who never saw the sea before he sailed to India. Ward lived for band of British Baptists worked for several decades after 1800. several years in Hull, which was a key English port for the North Between those fixed points, they sailed several times a week for Sea and thus Germanic and Nordic Europe. The Marshmans various reasons-enough to make one wonder what sort of lived for decades in Bristol, which was a node of the triangular mission enterprise focused on that short axis. Thence developed Atlantic trade in African slaves and sugar. Ward and Marshman a tradition that would loom large in the history of the so-called sailed outto India together in 1799,the latterwith a wife and son, modern missionary movement. the other with neither, although the one who would become his The founding father of the Baptistmission at Serampore was wife also traveled with them on the American, India-bound ship William Carey.' An Englishman who sailed to Bengal in 1793, Criterion. By all accounts, both men had a promising missionary Carey keptresolutely to a twelve-mile stretchof river for 35 years career ahead of them withthe BaptistMissionarySociety (BMS).2 (after 1799) never departing from it. -
Religion in History: Conflict, Conversion and Co-Existence the Bengal Renaissance
Religion in history: conflict, conversion and co-existence The Bengal Renaissance John Wolffe In the following discussion we’re going to consider Ram Mohan Roy and Vivekananda not in Britain but in Bengal and the city of Calcutta where both lived for different parts of their lives. There they created movements for which they are remembered during a period in which it has been claimed India experienced a renaissance. I shall be talking with William Radice, Senior Lecturer in Bengali at the School of Oriental African Studies, University of London. In the following section, Dr Radice uses Bengali pronunciation. John Wolffe How do you think a British administrator or missionary travelling to Calcutta in the 19th century might have anticipated what they would find when they got there? William Radice You mean in the early period? Well, of course great wealth was built up in the 18th century because of the activities of the East India company and there were Bengalis who were able to build up great wealth too because of all the trading activity which led to the growth of Calcutta as a great city, but I think administrators going out to work, say for the East India company, they would have been aware that this was an environment with extraordinary social contrasts and they would have been aware that amidst all this wealth in the city of Palaces, as so called, there would be great squalor and great poverty and particularly if they had progressive ideals or if they had evangelical religious convictions, they would’ve been aware that there would be a lot of social iniquities and abuses, religious practices, that they would regard it as barbaric and so on. -
The Role of Christian Missionaries in Bengal
Bhatter College Journal of Multidisciplinary Studies Approved by the UGC (Serial No. 629, Subjects: Education, Broad category: Social Sciences) ISSN 2249-3301, Vol. VII, Number 1, 2017 Article url: www.bcjms.bhattercollege.ac.in/v7/n1/en-v7-01-07.pdf Article DOI: 10.25274/bcjms.v7n1.en-v7-01-07 The Genesis of English Education: the Role of Christian Missionaries in Bengal Thakurdas Jana Guest Lecturer, Department of English, Bhatter College, Dantan Abstract English Language Education has been an important factor for the uplift and development of an individual in this twenty first century when English is regarded as a lingua franca in the countries formerly colonized by the British. In every stratum of the society we need to learn English to have an easeful life. But the vernacular elementary education provided by the Pathsalas earlier was inadequate as observed by British observers like William Ward, William Adam and Francis Buchanan. In this situation, the Christian missionaries established many schools in West Bengal from 1819 onwards with the aim of providing western education to the mass of Bengal for their socio-cultural betterment. At that time Christian missionaries like Alexander Duff, William Carey, established many schools for providing English Education in and around Calcutta. Again George Pearce founded an English school at Durgapur in 1827. In the late 1820’s the missionaries achieved more success with the teaching of English. They made social and educational reform after Charter Act 1813 which permitted and financially helped them to spread English education in Bengal. This paper aims at unfolding the role played by those missionaries in spreading English education in Bengal. -
Modern Indian Responses to Religious Pluralism Author: Coward, Harold G
cover cover next page > title: Modern Indian Responses to Religious Pluralism author: Coward, Harold G. publisher: State University of New York Press isbn10 | asin: 0887065724 print isbn13: 9780887065729 ebook isbn13: 9780585089959 language: English subject Religious pluralism--India, Religious pluralism-- Hinduism. publication date: 1987 lcc: BL2015.R44M63 1987eb ddc: 291.1/72/0954 subject: Religious pluralism--India, Religious pluralism-- Hinduism. cover next page > If you like this book, buy it! file:///C:/...,%20Harold%20G.%20-%20Modern%20Indian%20Responses%20to%20Religious%20Pluralism/files/cover.html[26.08.2009 16:19:34] cover-0 < previous page cover-0 next page > Modern Indian Responses to Religious Pluralism Edited by Harold G. Coward State University of New York Press < previous page cover-0 next page > If you like this book, buy it! file:///C:/...20Harold%20G.%20-%20Modern%20Indian%20Responses%20to%20Religious%20Pluralism/files/cover-0.html[26.08.2009 16:19:36] cover-1 < previous page cover-1 next page > Published by State University of New York Press, Albany © 1987 State University of New York Printed in the United States of America No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. For information, address State University of New York Press, State University Plaza, Albany, N.Y., 12246 Library of Congress Cataloging in Publication Data Modern Indian responses to religious pluralism. Includes bibliographies